Enie

THE

Common Places

ofthe most famous and

renowmed Diuine Doctor PETER MARTYR, diuided into foure 9 parts: with a large addition of manic theologicall and necessarie discourses, some neuer extant before. -WV[I4

Translated and partlie gathered by uw. Anthonie Marten, one ofthe 'Y Sewers of hir Maiesties

most Honourable Chamber.

Meltora pero.

In the end of the booke are annexed two tables of all the notable matters therein conreined. 1,Cor.3,1r, Other foumdation can no m an lajethan Chrict Iesus, which is areadze laid,

lg ang 3 ts pegs

ate wh TO THE ane N. Most excellent, Rt and relgi

ous Princesse, EIIz ABE TI. by the grace of God QVEENE of England, France, and reland, defender of the true Chriftian faith, &c.

—A almightie (molignaionsoterngne 2 Is. 1 meanlie furmfhed mee

inane and 7 your rotals — wes

IHE EPISTLE. AY: mine lie the regard q so great a Prince, ani the reang of sot olned at laft upon this booke: a worke, not so lung, as learned; e. 2 55 215 hard, as true: written by an Author, not sa late at amouns, ith lie translated, and partlie gathered, and 8 = 1 . For as all scripture inspired from aboue, is profitable to teach, to re- Produ, to comect, and to infimid inri hteousnesie, that the man 0 of God Cot ends vnto ee: fo tnthis Wworke 1s drawne a per moi ancient trel; Eo true ser- Hiceo God Je 2 wh 175 e it is ureprooed! theh uge heape / herestes and errauri sproong vp in the church, sinee the incarnation of Chrift, with the particular aifcouerie of the Romane Antichriflian hin game: it ts comprised a dus correction of sundrie defaults in

life in gauernement: it u deliuered a perfett mitruttion and

ar Janinanesie | eritie of conmer/ation to all eflater: Lo naomi x _ t | Home,

——_— AF; are repreben the obilinate,explicatons of d seriptures, rent 7 — gt, en of false-arguments, and defimitions of a

Jes faund anie entious;as to denie h learn g r. [0 1b 10% alto refell hi _ Pane 2 ani -

n so terrible, ar tod urch er bm rpose'; no nor so _ — — Tee *

enecerue,and) 3

of: poore feelie affhiled banyhed | foules wasreconered \ fretched-ont arme,

THE :EPESE LE:

fallofube bouseof God ghioo al ather ngdoms dud fr If nt. = — —

l eee lune eruants of Was — om the vile pads of Antichriftian. —. 225 he desperate eflate reflored by a

fromBabylon,tolerusalem ; an & Bethel, tothe ee eee sapensbition, to rehigion, udolatrie,totruewors 3 masse, roach) 2 Comiyriniow, fru api 7 beads to pnuierr from re 5 —— ue, and euen uit were from he to heavens" 7 rant grape

EN EE them perf, to euerie slone tim- | beraccoreti ä in ile mount: Lee ratse their building vpom th e foundations of, of the Prophets and apoftles,FesuChriftbeing the head corner ftone: But 6 lamentable case to be 2 — all sacb, _ e'saluation-in Chrift alofte, and sigh with vnspeakable grones to seethe perfefl *

ing

. THEZ*EPFST LE:

. temple} Thernimichuth nnd rerer aiwigthe good seed, pee reer ended them elues against the children of Jod. he sonne of perdition exalting hi ende lane Gul debe Oed heck fe nett, laid many snares oped e pitr, ysed sundrie,some louie fome craftie meanes to hinder the worke, and todestrote the workmen: now by

our-criengs & horrible rorings of the Romish bull: now by attempting forreme power, todepose your Highnesse from your state, and dischar, our lotall subiefts of their allegeance : now by afiaieng how he could preuaile by more than ciuill fword : now by mising dangerous and

duced soules: children of

profefied enimies,nor the disiembled prattises of yourpretensed freenlls. - | l: = . F,

THE-EPISTLE, Jour name and honour among all godlie Princes,as le loue you, as

For so renowmet| u 3 no ennie can diminish ene /o trulie doo your

no secret treason can be bid. — your person: sownse and circumspett i your Conncell,as no forreine Hera eb ge u; so strong 1s your Ringuome well ss your munition, /0 "Gr JOUT nalie, and so ftedfaft your fortune. eApaine, so valiant are your subiefs, 0 F e fo frequented wa villorier, so readie A deho eso afiured to their countrie,and so g;calouc in religion: On the other fide, so godlie are Jour owne purpo 2 0 miraculous your proteedings,

fo peaceable your defires our benefits, an and 6 cleare your owne conscience ; so _ 2 2 om the bipud of all men, as

= raging no more in this worke of yours, [ts lope off all feare, and put mane the Lord

7lorious building, Which being performed,

mon 3 of F/rael, and with all. to God the father in 2 deere sonne, bicause he ee — 2

with. you, and made you more gratiourand. than anie King and Prince of the eurth. A nd nm your e M aieflie for Hour one part, by the speciall aftifting grace of God, hath beene hitherto, and is at this daie, and sbull y e for euer be throughlie setled and grounded on the mo, fl all questions now in controuensie betweene vs and our aduersaries: 0 to the end that your

land how they have beene carried awaie

may e e ee bal e teachers from the sinceritis and finglenesie of the Gospell publ,

the A 2 and established m A ———— of erronious opinions and mans inuentions © and that no faithfull subiett hereafter may insiie complaine of 1 ignorance, or pretend 4 readmiese to followe the truth, if it were rigbtlie taught, and eafie to be found; your eM ateitie of your gadlie Feale,hath vouchsafed to suffer the works of manie learned and true profesiors to haue free coursei in all your dominiw to all good and 2 75 Wherem you haue not onlie per edallthegood harm ee ueene; but haue there ry Arr —— benefit thereof had liued 2

tion. Te apc aL D. -Peier Mareyrs Commonplace,

eee will — with a 7 secared vp with an

fue

THE EPLSTLE. 5 all those that eie, 3 hot i iron: and seeing all the mapreeable

= — tothe word of eternall life, and tothere ed fret tie aa een a rr same may e et, your Kingdome. Ben ts, for the wi Dan ws

ypon your naturall subhtte In the aduancement — — enen 4. e * .

W dure 'TH g ann Town Maie Pies most bumble subiet e &4 13 341 4 1

Lits en

=

LIE. ee

19 bas bobanms e:

| 1 4 * 75 and — 0 On Michfull zeale rowards God and his ruth, wouldread and

1% yo | Whig mitted the sivord rr rar bethe English church;

and reuerend fath and of the of i. mater the and that ye

.

$

*

To the C brislian Reader.

$ n Anas nny 09009 airs 0% A and that there be no occasion giuen

. 2 de oe recent amended. Remember if anie part of the

by dal andyyourteachngapreachogho preachingboth confirmed che true religts

| adversaries will beashamed and when they see your diligence in gouerning, and vnblameablenesse of liuing ioined

HIS — where. yee — ek to growe vp, == = = uade If — I ITE 1 be |

— — ke for the

a bebe. — And — — you A e — may, by the alphabet of letters, find out a full exposition ot all —— of che holie scriptures necessatie to CES —— a; — —

— Sep —5 t ix is their — 2 the

— Se from

the the true reli-

— Ps them. V gusti — — EEE And the

that tended to salthinke we that he ill not send his spirit e

speech pe en cle bowl —— bind io ties 7 ns ———

cuen

not take vp the booke ofthe holie (cri trie and search out the truth: but ve: forefathers: neither will ye suffer

by that rule and paterne from whence it was deriued according to that man whom it house to be built is ser vp according to the platforme dra ne for the fame, A leie is shapen according to the es thelawe of man is examined by the lawe prouided against that offense. It it so fare in temporal things, and that by reason of the vncerteintie of mans iudgement, humane things must be tried not by mans will, but by mens rules; how much more then must the doctrine of Gods religion be tried by the rule of Gods word, and by no other meanes? Howbeit, ye will haue no other iudges of controuersies but your ielues, nor anie others to interpret the truth, but our selues: you consider not that ye be our aduersaries, and that no aduersarie parts may their oe iudges: ye see not that we are grow ne of equall number with you; our bookes and volumes as manic, and as great as yours; our arguments not onelie in number as manie, but in proofe and substance more inuincible than yours. The fathers doo differ; your selues doo varie; Councels doo erre; all men be lyers: but the word of God is true and endureth for euer. Why doo you not then confesse, that the written word is the „222. > 996147 a ev, out of it to the harts of men, is the verie right and iust interpretor of the Lords will: and that no mortall man may presume to knowe his will further than he hath declared vnto him out of his holie wor FTT Ye male the waies of the Lord to be your waies: yethinke it vnpossible that Christ sitting in heauen can rule his church vpon the earth by his spirit, and by the ement of Christian magistrates, elf he nee oel earth for his vicar: (and him onelie will you haue to be the bishop of Rome: ) vnlesse the counsels of men doo eftablish after their maner that,which the counsell of God hath alreadie decreed after his maner.

Besides this, of an insatiable hatred that you beare vnto vs, and vnto the truth which 7 beate into the eares of the simple, that they differ one from another, and euerie one from the truths and for this cause ye forbid men to read them at all, vnles they be translated by your selues. We grant _ that — — differ in. — — seldome _ e: if at anie time in sense, yet neuer in matter t importance. As in words, we prooue — neuer yet anie — . — Pic. — watery racle could speale, vrite, and interpret or-2 and the selfe-fame thing, after one and the selsesame maner, with the verie same words. Which interpretors ing, whilest they keepe the true sense, are not to be condemned, though they varie in words: wherefore to saie the verie truth, the difference of our tions is rather in sound of words, than in sense or meaning. And where there be anie alterations, they be seldome anie corrections, but explications. But put the case tiere be some few escapes of small weight in some of the first editions, & perhaps some few in the latter, by reason of mistaking some Greeke,or Hebrue, or Syrian word or phrase: sha!l this make the word of God to be of none effect? Shall pture for their one comfort

5 tor this cause not once looke into the whole and edification? Shall the few small faults of an i bid a wounded conscience to seeke a medicine for his maladie, and a salue for his Shall men be denied the vie of all

vessels, gold and siluer, if anie cracke or flawe vnto them? Shall euerie pretious ie well that is not adorned with the finest gold, — ij. euerie

To the Christian Reader.

learned the truth ofthe Greeke | things, as now turne ro your-owne shame and reproofe. — somewhat at large in the defense of our translations: hut sich that learned Diuine D. Fulle, whose great labour and diligence in the church I can neuer sufficientlic commend, hath fo stronglie, and so latelie confuted all the cauils 5 as all you that be the aduersaries shall neuer be able by all your replies to shake the credit of that booke, much lesse to conuince ot disprooue it; therefore I passe it ouer with a word or two: — Lan that we haue doone nothing parciallie; but so far as God hath lent vs his talent, we haue searched out both the Latine and Greełe in all those places, wherein might be anie mistrust of corruption, and wrong interpretation. Againe, if we according to the Greeke copies haue tran- {lated otherwise than your Latine translations will beare, so long as the same agreeth with the rest of the doctrine of. the holie scriptures, it is warrant en for vsto vie the same, and too great rathnesse of you to denie it. Furthermore, we consesse, that we in our translati· ons are not so precise, but that where the words of the Greeke, or Hebrue, ox Latine be so difficult, as they cannot be liuelie expressed word for alli — we haue sometimes added a — word by the sense of the place to be vnderstoodʒ which you haue not doone in your ion of the new testament: and therefore haue you left such vnperfect sentences, and haue giuen such absurd termes, as euerie good man dooth pitie and — — ur. Furthermore, it may be, that we haue not in euerie word kept the proper English of the Greełe or Hebrue, as neither yee haue doone altogither out of the Latine in your translation; yet neuerthelesse will the cir- 22 ͤ daLenee bow: Geiaatoranrengh der 4 now w not ou at We haue AS the doctrine which we teach cannot bedefended, vnlesse our — be ar ary large. For our doctrine is vnreproouable,and that which we defend is sound, and the verie same that Christ left in his word, that the ences the fathers raught inthe primitiue church 3 that we haue receiued from them by the testimonie of their owne writings, and haue manie times sealed with our owne: finallie, that we haue confirmed with innumerable books and writings,and that we will still stedfastlie defend fo long as we haue breath in our bodie. VVherevpon also we conclude, that since all our translations are consonant to this doctrine, consonant to the originall copies of the Greeke and Hebrue, and consorant to that, which the and taught in the primitiue church; they be sufficientlie authorised of themselues, without receiuing anie further defense from vs,

But what doo ye of the Seminatie of Rhemes thinke, if we should receiue into our church the translation, — — a meane, and nałedlie without anie of your corrupt notes, and blasphemous glosses) would not the verie same confirme all our opinions in the cheefest matters, as much in a maner as our owne translations? For it is n deuised termes, that can make Christs true religion contrarie to it selse: that can alter the sense and meaning of the holie Ghost, that can either infeeble our true & ded positions, ox strengthen your false & forged obiections. Neither can the name oss 1 our Communion into your Masle; nor [ Supersubstantiall] in steed of Dailie, or true bread from heauen in the Lordspraier, turne naturall bread into the bodie,flesh,and bloud of Christ; not Hosts - steed of Yacrifices, conuertour sacrifices of Thanks-giuing, Praiet, Almes, and Mortificati _ 1 oudie

To the Christian Krader. — sacrifice of the Masse, and hai we noche Chess your arisfacti

icicitie * rarer” * Thong

1 serueth, Sc. — othet such — ans which might cafilic enough with meme Periphrasis, without hinderance of the sense, have becne put in plaine Englit that can make ame of your heathenish superstitions, What need the common people be now set to schoole to their dieng daie, beforethey can lcarne that out of Patide, e and difficult words, which alreadie they knowe as perfectlie as their Pater noster in — 4 lish,with a long acquainted custome? Was this Christs & his Apostles maner ofteaching? Didthey not speake in the plainest termes they could possiblie deuise, to male chose whom they spake vnto vnd them? Did not ba —— sucklings vnderstand that, which the Lord himselse spake? Was not sot this cause the gift of toong sent dom ne to the Apostles, to — _ they . — interpret euerie thing to euerie man in their owne naturall landee aduised hereafter, in accusing of our translations, before ye

of God, could doo === so

therin, it will lighten — — 7 may ——— — ä—— of — And let vs magnifie the Lord of heauen and earth, chat hath e e fyou,which be our aduersaries, to the aduancementothis one ence,the refurationof your errors, and benesit of his church —.— — — we deliuer the vord of wr are ern 4 ple indifferentlie co be rend in their one mo-

| 2 eee desen ase, -duinice of Christ vr aschough the holie ah Ales rang down al

To the Christian Reader.

that they are; orifsorhe of God had beene, that weshouldimbrase them, would the holie Ghost haue ouer in silence fo weightie matters; and for the which hee knew fo great controuersie should after ward arise betweene the true church and the false? Would our mercifull God, that so tendersie loueth his elect, and so desirouslie would haue chem all to be faued; and who suffereth not His truth to faile, nor his Gospell to be hidden tale eee eu fk peoodhingt c Cr ne — * 36 $7 them >\c would h wet chemeuenallthe counsel of God; would he beanierhi 3 ee e was vnto them, by not ing to vs in his written wo whi epistles and prea- P hath he

shewed vs, that is to saie, hath plainlie taught vs in the holie scriptures. laie aside all maliciousmesse and hatred towards vs, and discerne with a pure heart and a single eie, what the good and acceptable will of the Lordis. |

you would make the authoritic of your church to bee far greater, than the au- E anne = apr nd-oarartere hide. not that is | nor e, which is not to the will and word of God, that is of anie force. W'oe knowe that an other ation besides Christ Iesus, which is alreadie laid, can no man laie; and theretore the true builders will build no other matter that foundation, but such as is derived from the rocke Christ Iesus: but ye haue

— shall consum

come generall resistance till now of late, chat the learned men in ie and else · where began to disdaine that the truth of God should so stamefullie be abused by couetous and carelesse men. Ne consider not that your forgeries crept in by little and little, now one thing and than another, N hole ages berweene: thatthey sproong vp of deuotion; ofa pretense of holines; ofawrong conceit of Gods ommipotencie — tary — but yet without knowledge:tharmanie times your opinions either were not bicause learned men „7)52 I Rn GY 9 RN or if were resisted, those monuments haneperishe ie of your side; or else thr

To the Christian Reader.” rough the infection thereof had shead the yniust measure of innocent bloud; bicause the

mystetie of iniquitie had not yet w his force, u t mano sinne so no- —— — I more and mote destroie with er Further, * —— God by his etere had decrecd to build vp „ neither yet was Seat een ene eee — ene ied should come to passe besore the latter daie. — se insolent and vaine bo for the Lord dooth all time, in measure z his purposes —— bak rice; and he knew before all eterniti

forefathers shall not excuse your wi ull obstinacie:for I saie vnto ou, that not

but the cities of Sodome and Gomorrha would haue connerted ttus time — either

; EE dred — eee of those errors; thatye haue heard, and

cee And ers halle preached vnto you, not — re word: and haue taken this labqux pon them, not for ostentation of their ow ne

for enuie they beare to your persons; but in defense of the truth, but with a zeale Lords ar eta — Christs chürch, but sor the — es geen ee mas the Anvels of God, much ecuted them to the death. Ye should haue talen this faithfull trauellgttheirs, as token from heauenʒ that as GOD, before the first comsonne, betimes in the morning to rebules the sinnes of the peo 7 —— priests had violated the lawe of the Lord, and how greeuoullie the false rs had defaced his holic sanctuarie; so now before his fecond comming, he hath sent — realous preachers, tolaic open the errors of the church, and to wandering flocke, & those whom he had predestinated to his d ee of the — Sort werelaid. Ifnone of all these things will serue; if nothing will make ye de Login tots. e

turne to the true church, Chefs — 3 es and wonders of your daies, for all the admonitions that by beene giuen you, for all the argumehits that haue confuted you, for all the wordthat — — you, for all you see the latter daie crec- " towards you, and the sonne theefe in the 52 ealing you: if still ye

selfe willing and obstinateziffilly te to your sclues, than to 1 ord ot God if no notyet ye n 1 3

by malicious lies and reptoches, N. can deuise; and that co rarie ro godlines,contrarieto: stic humanitie, contrarie to the law of = dur OWT 5 ; EE religion in N ur one hands, and wlll rc cant etatior v but such has your selues deuise: beold pronounce vnto youthat | — od Iehouah; he commeth, and that speedilie in his owne person, ri a, omar Sr He will notnos secle

anie more reuenge vpon — abuchad-ezar, opprtingthe Chr ans: yr be on Dioclesian, Iulian, and other heathen ts for the Christians willrequirethebloudofri Abell, at the hands owne er Cain; of. his one citie Sodome; of Iacob, athisowne brother Esau; of 5 — his one people; of Christ, at the hands of his owne lerusalem; and of his saints and martyrs of eee eee 2" kinsmen, and brethren. He will not reprooue youfor your vnbloudie: facrifice of the masse; and for not offeeee which himselse once for all offered vpon the! seeing he neuer commanded to doo. No, but he will condemne you for

manglinghissacramencs, and rophaning his ceremonies with our false sernices; for giuing vnto creatures anie the honour thatis due vnto 8

from him when he crierh vnto you outof his holie word; for refusing the congregation of his saints, and ioining your selues to Baal-Peor; for greeuing his spirit when he sounded his

VOICE

— acre ir oy ne, but ey haue found inthe hoke

To the Christian Reader.

your deafe. him in his the FT

tread all his enimies

n vnto — Fob meet | him, wr wt

non Ae buy _ God. 7 angry

on — we shall see the . —

redemption drawethneere commerh in triumph and victorie. Let vnto

- : | OI] REL TOT, IRA baile Ibn alle. en

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which | rued ane conuenient order or method in their studies, wherby the _ be able to edifie the Church, and discharge. - ties in so excellent and honoutable a vocation. And

vnlefle they haue the scriptures verie — they vill sticke at manie things; and while they haue not what to faie they will either speake that, which rashlic commeth into their owne mind, or else what other men haue inuented. And they which giue themselues to this studie, it shall be requisite that they haue the knowledge of the toongs, especiallie of the Hebrue and Greeke; wherein the holie books of the scriptures were first written by the ere and Apostles: for he that dependeth altogither of interpreters, seeth with other mens eies, and speaketh in another mans mouth. Further, it is necessarie that a Minister be well acquainted with the histories and examples, not onlie of the holie scripture of the old and new testament, but also of all prophane writers: and 2 he be perfect in the histories and chronicles of his one countrie, that he may she w / vnto his hearers vat in old time was either profitable or hurtfull to their ancestors. Besides chis, to the intent h reape some fruit of his studie and labor, two things aboue „ i

First, that he conceiue a certeine summe of doctrine, which he must drawe togither as it were into one bodie, and distinguish the same againe into their members or common places; that while he teacheth, he may knowe vnto what places or cheefe heads the places of the scripture, which he will interpret to the Church ought to be referred. The other thing is, chat he knowe what waie of teaching to take for the commodious and profitable shewing,

| Toall godlie Meaniflers

to the people that, which with much studie he hath learned: so as it may serue for the instruction, edification, and comfort of the hearers. An example of the first kind is the ten Commandements, vhich asterward both Moses and Christ himselfe drew into a shorter summe on this wise; Thow shalt loue the Lord thy God with all thy hart, with all thy mind, and with all thy cogitation, and thy neighbour as thy selfe.So as vnder this double loue, to wit,of Go And chr neighbour Chi comprehendeth all the whole doctrine len ou and

christian life. Howbeit, if ye looke more neerelie into the matter, both the loues are verie largelie extended; for the loue of God stretcheth vnto his seruice, as well inward as outward; and togither with faith it comprehendeth the obedience, which we owe vnto him: likewise, the loue of our neighbour is diuided into infinite kinds, according to the diuersitie of men with whom we deale. And in like maner did the Apostles, as Iraeneus testifieth, comprise in those few articles of the Creed the summe of Christian religion: e articles in their sermons and writings they did more diligentlie expound. n

— bicause such expositions are not 5 in the holie scriptures in one certèine place or continued order, fo as they can be perceiued of euerie one, except he bea verie attentiue reader, it is altogither necessarie that they,which hal profit the Church, doo knowe not onlie the summe in generall of the heauenlie doctrine; but that they can distinguish it into parts and kinds, and distribute the same into their parts and places; both that they may vnderstand how largelic they extend, and what may be godlie and soundlie said as touching each one of them. Thus haue manie and godlie learned men df old, but especiallie of our time doone. And to this purpose are these Common places of our famous Diuine D. Martyr Vermilzus, according to which forme euerie learned and diligent man may gather to serue his one vse, take out of such store-houses abundance of treasure when he shall instruct the people. And they that haue once promised so to doo, doo with greater diligence read ouer and studie both the holie & proa0 age and doo more diligentlie weigh whither euerie thing must be referred.

And bicause there be manie things found in the writings of the Philosophers, which er, the common sense and lawes of nature did teach concerning maners and the studie of vertue: and that in the histories of nations there be store of all kind of examples, whereof commeth a singular vicin N whether ye vill reprooue the licentious life of our time, or exhort your hearers vnto vertue, you shall picke out of them things profitable for your Common places.

But now it shall be necessarie for a Diuine, not onelie to haue matter of do@rine gathered abundantlie as well out of the holie scriptures, as out of the prophane writings; but to be also furnished withthe abilitic of teaching, that he may knowe how to frame sermons rightlie, and aptlie to dispose the

Matter

a and to those things ina right orter; which shall be nocessarie for the hearers to knowe- And herein shall tho Minister obserue cheeflie two things: one, that. npene iripack, whi ich pu to.expound::{econdlie, that he applie the same to the capatitie and instruction cf thehearers, according to the condition of the time urid place. As touching tha fitstʒ it shrall be ncedfall aboue all things booke, from whence that

whic

soener ir then followe, if hearers, =

which they tooke yponthem to handle, anc

which they purposed to speake, not withour fectation, the place of scripture which they haue in hand must be applied, as much as is poslible, to the argument of their digression; and the words thereof in like maner must be repeated and vrged: and finallie, their speech must handsomlie returne from whence it digressed; that the hearers may perceiue nothing is spoken altogither from the state or argument of the place, which they handle. In like maner that digression must not be ouer- long and tedious, least both they forget the originall points and diuisions of the text, and also be induced thereby to mislike of the learning and teaching of their

Minister.

And as concerning the maner of speaking or vtterance, which also must be well considered of, that is best to be liked, which is spoken with a voice neither too high nor too lowe; neither with bitter taunting, nor with too

much cockering; neither with one long continued tune, nor yet with anie

rash

— — — reason of a base maner of speaking, their speech must be somwhat more ö RO —— ATE AEST TTY belegte n nie chercoft —— nesse of vnderstanding. Againe, in admonishing and reproouing, the Mini- | iy 10g 2 railing and taunting, least thought rather to e of a stomach, or of priuate hatred, — ——— t 5 haue sinned, and so to procure no fruit at al! 2100 by his doctrine, but rather a contemppft ol che same, and a despisiag f 5 his office and mi- Alt

Tathe Readers. T4 A? Beloued Readers, if ye find that the distribution of ritrit fenerall ch 7; t

x Ince all Diuinitie C wherein mans cheese g

expressed. ) is accomplished in the true knowledge of. GO D tobe partlie the

kne — of

be — how

i in Ch b — pap | — — e fruit indefieas. Andlas yt nr eee or help ereby God bringethystothicfellowshi ofChritndafcrhehach tvs,dothreteine vs in the same. VVhich method R all chese places e parts.

chene goodand euillmong

by his creatutes, We e

\ Of phe adof the name cal

as in the life to come,

War manera ons che facher had and whether God or onelie angels appeared vnto them,

sto come, x they knowe mens i

the Christians, bs © ee tal en e

not God, and aster what n |

" zeal hich is a ba Oe hah,

„ with 8.) J Ofriches, beauxie , nobilitie

2 That vera is mt

pag. 99. | Whether it be lawfullto jake counsell

" ofthe duehand atk his 5 Where: 225 5 pags

| se CNS 26ale, en”

a t on and custome, 18 52. f The meanestoknowe which is.

94. Adela XII attributes of God, e Of the holie Trinitie,

pag. 10g.

eee XIII office,

God, Ofthe creation of allthings Of the creation of angels,

stgood, 3455

Whether God be .

* e working about 181. Fee. and the willeffee \ How jemay b be Bid that God door XVII

* Ofpl

—

contemplation,

XV XVI

Amed of che Commvnplaces of T RIC tho focond Barger, Th n ä Loma: night ds

inc el of Adam ping ceo the

haters ful to rt,

sha A REE 0 err /

max

The . and nde * Common. r -—

+ PLACES OF-;THE-:THIRD PART. Oeger, — . e - dba; r Cap,

eternllpredestination of God, ene GOD would delvie an: — fame, Pa.

THE COMMON” PLACES, Wor png enen x1 1 „ wvocanons; a 257. Of faithand the — . Of feendlhip, e " — may agree wich seare, pag. 63. How c LLLLK — fach may be Lag *

——— che . Christ; en 301 H ad zi 221; Ofrhe

VIII —— de _—_ On. confef 1.2710 is De £10 . A IT L; Tits. nar *

deen Abd 5 NC.

* 10 | wilt pu- Th Gacrifice, expounded; pag nishmears, which are inioi | | ben — facrifice, expounded, inioined hy lawes,

* FESWEE , 11 | rata o7t nod hn nf rn 51 "The contents of those things which be alded ra this e eee tea NIA the end of the foure parts. | |

Certain fans goed. = ere in no garden so well trimmed, bur hath some weeds; no fuer so well cried, but bath some

Part,

These are thought necessarieto be noted ; ochers(if anie be)Irefer P

the whole *

Jnr...

Common Pcs of che famous andrenowmed diuine, Pe Tame seir Marryr'V

rincipallie intreated the Godrhe Creator. ff

—— dy ny heel vet. z but are folded in great andgreeous errours, vnlefle wisedome d helpe on

that so pzeuaile among men, but that inst and honest men oftentimes suffer manic things,

à plaine absurditie. Foz herein standeth

The end of kozritude.

mall be

P2zeface vp⸗ on the Epi⸗ stle to the Nomans.

ted the true

whom The comms things

opinton of nion of the chiekest | | — iudged not so euill as

sop

ted vp tho= — knowleges of natural things that knowledge

of naturall

| — lo- feaionofa hoꝛse, but enerie onehisowne

wegrant, kedion. To baing the reason of Aristorle to a pe gener yaw. ee them: Humane things desire god, _

all ages, p:ofcfsed themselues to s&ke fo2 the chertest god, yet that they which wannd Ye!

doth a dog with foz the pex-

Pag.2.” Part. 1. The Common places Cap.. Of thenaturall

righteousnes, that our sinnes shall — 4

as it were, but grope after it in the derpe dark- 2 ater nt grop after ti —

owne p:6pct end.

good andeul.

Part. 1.

But since we speake so much of ends, it shall be god in my wvgement to define what

A desmiti: an end is. Ihe etymologie of the woꝛd is he on of end. ed two maner of waies, one is of the Greeke woꝛd H 02 THi&, which is, I make perfed, oz J finish: thereof is veriued 11

Wherefoze | we with foz the same, oz ; but bicause it

is the terme + vtterfurther, . It is called into doubt, by what reason Ariof Peter Mattyr.

- reward do the gospels set fozth vnto vs, uhich

moze perfect, we will dectare the same in the art place. And suchitis, as we shall se God

the said; Now we see 1. Co. 13, 12 28 a glasse, and in a darke speech; then shall we see face to face. Againe Now wee Ibid. vers 9, knowe in part, and in part, but when and 10. that which is shall come, then that uch be abolished. And this excellent

after manie labours and miseries of this life we shall haue laid befoze vs in heauen. But the The checfe cheefe end and god of this life, 1s, "wage 5. that we be justified we be rerei⸗ uev into grate by the eternall Father, vnto whose math we were thzall from our natiui⸗ tie. Wherefbze iusttlie said Dauid: —— Pal. 3, 1. — blessed is the man vnto whom the Lord hath not imputed sinne. Which place did Paule foz god cause cite fo the Romans. And toconclade, are here Ichouah foz and

btefsed, which haue their God,

do trust and beleene in him with all their hart: t those not in vaine did Paule call bleed. Netther is the bleslednes of this life altogether distant from the end and pꝛincipall god, which with aconstant faith and inuincible hope we loke fo in the wozld to come. Foz euen the

generallie true; that what is directed to another whetber thing, as to an end, is of lesse esttmation than _—_—_— the lame, which, asit may sme, is nut to be i. an abe granted, Fo2it is the dutie of a shepheard to,.c than loke to his sherpe, that they may be in god the end. This he endeuoureth to bzing to passe

Pag,6.

Part;1, The Commonplaces .1Cap.1., 'Theendrof

gned

—ͤ— tnmertond that gusts in Aristotles 2, bike De anima, the 3 5. and 37. chapters: there is two soꝛts of ends, one end called that, foz whose cause the thing is done; ant ann

vet at the leastiwise it claimeththe same by ge- their neration. The end Wherevato,-is the thing — — in plants, is to hing fozth fruits flowers: and this is the end,Wherefoze, But the vse of are, as

wit, the die of the woꝛke, the same shalbe moze than the woꝛke, as we said

woazthic, as matter abich in direged to the foxme.An@ mo — he

and the house the end Where vnto. 9 Also the halle scriptures do decree and ap⸗ That the

LID none

Hebꝛue true and sound godli⸗ nes added; And this touchec all men: bicause Eccl. 12, 13.

—— ovibos

be repugnant Salomonsaid: All is most x1, 2. the vaine and but plaine vanitie. But this is naten

sherpe the respec, it is the appointed end; but bicause lo kee den lin and hs. And that one that meneither knowe not the me, 07 lfe

BB yoodandevid. Part- t. | refuse it and eke fog the chef nd else berg.

tures, that the cherfest god cannot be obteined, vnlesse wee be holpen by the spirit and grace of Chaist. ee re 10 Againe it is doubted; when Aristotle saith; birause there be mane arts, actions;

If where shall be |

there be | | | | | soreferred vnto the (ame ends. We answere — to the question, that this is not of necessitie; thiss be hicause nature hath oftentimes oꝛdeined may allrefer= nie ends ol one and the seife same thing. Foz > them, example sake: the tung is not onflie directed

vnto sperch, but vnto the relish of tasts: also thets

| ought first to be vn⸗ —— wore noe

the end ol physicke is viqoꝛie, xc. (Against ihich opinion he him fee tated ms the first bwke of his Topicks the 2. chapter, and Quintilian in his 2. boke and 1a. chapter) sing the end of physicke is, not health, but to applie all things, and to o⸗ mit none of those things which may further

be not healed, the physician swarueth not from the end of his art.

isto speake all things which

of Peter Martyr. |

Che like is to be said of an oꝛatoꝛ, whose end

Cap. 1.

— — it not of ante man, but that these faculties haue respec vnto these things, i inveuo as much as they can to attame vnto them.

Tastiie, birause we are in hand with ends, 2ow a there is adonbt hew anie worke 1s the endof 56e — an action, oꝶ ot an art. Fozif the thing be con f an ccrisidered vhichis made bythe arttsicer, the same on. when ic is theeffec,+therfozenot the cause, Foz it be- is after the boueth that the cause be befoze the cftec, and action. nothing can be befoze it self. Here do some answere, that the thing made, is the end, not in

respec it is extant and now perseu, but in that

it was first compꝛehended in the artificers

mind. Anda thing may be befoze it sclfe in a

sundzte respea; fozit is firf-pondered in the

mind of the artificer;befoze it be tn ad. But J

saie not my selte with this answere: fo: that

same knowne fozme iich ts connersant in the

mind of the artificer, hatha respect of him that

ls the efficient thereof; foz as an obiect it mmueth his mind. Besides this, it is not the arti

ficers destre to haue such a soꝛme as he hath conceiued in his mind, but would haue it to be expꝛesled in the thing, and direceth it therevnto, as to the end. Wherefoze the outward

thing it selfe is the finall cause, not in that it is extant 02 bought to palle, but in that it hath a

respec of god, and that either the cfficient partie, q elle his; action is made perfect thereby.

Pag..

denie that these things haue the nature of an — be foꝛmes and shapes concetas faculties are moꝛe excellent — MP IRS es. cramples of Aristotle are dzawne from the art — — SEEILE arts, of t saddles hozses, all ich — — 6H ar a of riding of hozses. Allo of the same art of riding of hozses, and of all other warlike acions, as to ride, to shate, to thowe a dart, to weare sheelds, there is one architeconicall oz pꝛincipall art. Whervpon he saith, that vnder the art ol warre, are conteined all these things: — meer fy he con

— vnto those intertoꝛ soꝛts which it hath vnder it, and that the end there- ,,,, ar of doth gouerne the ends of them. Aristotle ini ig callen r power.

Pag. 8. Part. i. The Common places Cap. i. The ends of

wozks of

wherethewozke = the act, the wozke it selle is Thar the wozking therof

daue place speake vntuersallie, Foz when a man being ter than the moaned with charttie, shall cloth a pozeman, wo;ing — —— thereof. nourishment, oz ratment, 02

excellencie thines from their ends Wherefoze since they

of ends and he made excellent by them, to trie the exceluit 1g. tencie of the ends by the the

wards the Culttes, is topzoccede from the effects to causes,although

Tak

— | —— in wozkiag. —— him selle, that he maycelemax bꝛate his name, that he may gine thanks, and

luke, where he hath respec vnto God withjaw pt hat Ov win emu

pꝛecept peat che end — therefoze thou shalt not coumsell. it is and; th — —ͤ— kill Againe;bienus Sade wihall

pal gon. all

1. Cot. 24,30 e Which Rom.14. and 1

Werren

=

krowiedge of God. Part. 1. of Peter Martyr. Cap. a. Pag. 1 t.

— the nature ol GOD ulded the v. was seuered from all coꝛpoꝛall matter: that is nitic ot 6oy

to late, that he is a Spirit, — tobe ingy parts,

— = thgsereates taught them — of God, which consisteth chtestie | | ——— These be the —— uing perfozmed, they should thinke that hadfulfillthe —— fobytheir flender reasons they coꝛrupted that, which being pure they had ga

the mightie power, which they acknowledged, E — fs, wade 1s led by the pzoutdence of God, r

ne themselues. | ttmeinan Episfleto Octauius: O was

— ued of — ne 3 — cnet wa | | rum, in Cotta, notwithstanding her

were cherte bishop, to saie, that he would verie

laine haue it pzouedinded, that there be ante

The grratet

3 Ano by these wods wonds vhich Paule addeth: ol- namelie: For God hath made manifest ynto

alligneit vnto images signes ol heauen, and n 3 And the lame men, wen things ol the nature of God. *

Part.1. The Common places . Cap.2. Theknowmpof

and Behemoth, which marie thinke to be the : and finallic of the Leuiathan the

and haue learnedthose

wn yne Grono tanks Im deed Plato and Aristotle were Sw

The crea* tures are signes which set foozth God.

Tow the Phtloso= phers knew that there

is a God. infimte pzoceeding of F But let him as he list: it is enough ves to be consrmed in this matter by the scriptures. In the 94.

en. tio be followed tas bis wiledome, uhereby her 9 * poutdeth in summer those things, udich shall Elaic. 1, 3. be needfull in winter. Esaie saith, that the alle

vhich he bꝛingeth in were Ethmikes, +therfo:e the matter is there handled onehe by naturall things are spoken of there con-

Godby bus creatures. © Part.1. of Peter Martyr. Cap.2. Pag. 13. Leott in 1. 5 Withthis saieng of the Apolkle sceme to 2 this kind ol knowledge. zu. Sam. Co; Chap. dilagriae other plates ut the scripture, where- Foz verelie Ariteet tracheth in his thaw ra 7. r,versc..1. in is taken fromthe wichen the knowledge of rich, that it is a godlie tessimonie, vherby our

God. Weereadin the psalmes: The folisn aftairesare allowedofour enimies. Mbertoe Pfalm. 14, l. „2 —— — rep — entomate confe(-

lng, ike inch

Ecic. 1, 3. Esaie: Israel hath not di- as they manner the wicked, as Paule saith, being conuinced by knowledge the creatures, doconfefle that there is a God —— buroterwarsthey thre uch ting of hs

— — leeued, that they

dence, so thathe — Also when they late, that there is a God, but that her hath no regard to mans do⸗ plague. th length rid ot Thaue finned Exody, 2. heareth such as call

against the Lord, and against you: make yee in- 4 rercefsion to God for me. 3

— — led vpn hum, noz loked.us hope oz aldof his him. Further, some of them were so wicked, as they went about to themselues that there is no God at all. And albeit they could

giue it the Kom.r, 20. that GD D knewnotthe were suchmaner ofmen. 6 Neither is it in vainethat God doth in⸗

thing, being oftentimesneglected by vs, it fol loweth, that we soꝛrowe, — -

Part. 1. The Common places Cap.. The knowing of

might be alledged of ignoꝛance. ner of tx⸗ — Be cult Paule Ethnikes Fo:

bicause he knew that the Gentiles fled not to — that wich hex themlelues

without excuse. OE ND against their wils to do

ion. Wherby better: fozsomuchas theselfc-same thing ue fit thereby

God by hu creatures. Part. 1.

that Judas the traitour retriued of Chaist did thus much pzofit hum, that at the length by Marcb-37,4. demmed himseclfe, aieng 3 1b in botraieng the innocent are the wicked dzinen, that at the by their |

tten in the first ti one — — 1 TEM — un 88h = op by

Euen; and-nature framed'vs, soule tx. rh aero —— vhich bozteth ro ”w —— theberrex

- fullfozceof the conscience, which in the moze e , br t-

| . of Gov, which | continuallie by histtuth, callethvsbacke vnto 2 45

— — mer 1g — expꝛesse it nut in woꝛk and life. And it is bound and tied wich the chaines ol naughtie lusta, the — vhich, when they bꝛeath out fromthe infericur bonds the parts of our mind, they darken the vnderstantruth is bound. go about to pull out of The erro; things, which by a naturall of — wm The truth | suffereth nothing init and foule.. 9 — toucheth those selfe. S these truthes remaine fill in Aritotle in — — — — iam} whether bis. 1 Fm; he demandeth by what We | truth bee | on wilt demand how it com ftronger in eee methtopasle, that the truth which we haue by a 0 faith, is ol moe strength to bꝛeake out inta aa, chan is the truth, which we naturallie 5 cause, truth by it leite, andsenerallic vnder⸗ by Cece — — bee

truth, Matt. 19, 22. full.

weaffirme, that we haue not moze truth reuealed vnto vs by the scriptures, both of the old testament and new. than we donaturallic knowe. Onelie wehaus

ttutaled vnto vs by the wy

— ou th; — — preface up of ba thace mamer of waies; thefirlt is deferred on Genesis. vinto another life. when Moles defired,it was said vnto him: No man shall see me, and live. Df the second did Paule make

The;Commonplaces

Cap. 2. T he knowing of

tures of God, let vs alwates put to the strength — —

8 know- In the pꝛe⸗ 3

43 afterward followe god platine and

much the moze and moze a- actnail knothe holie

by ledge, Ghost. — shew in his epistles :

foz first he handieth doctrine, alteriwardhe deb cendeth to theinfirucionof

the ten cõmande⸗

ments the same oꝛder is obserned. Foz first he saith, Iam the Lord thy God: belongeth Afterward

Godby bus creatures. . Part. i. of Peter Martyr. Cap. 3. Pag. 17. And no man voubteth,butthat that which is 0:-

— which may here by humane —— ran — —

and loue towards God; pet such a

must not be called , bicanse that is not

bꝛought to palle which we behold. Foz there is no man chat can make nature, and heauen.

*

ihe hereof And tar

THE

come. itis

Pag.18. Part.1; The 3 places Cap. 3. Of Prophesie.

Hebe Roe (that is. a scer:) sometimes Cholc, were not (that is a wajchman:) t sumetumes lich Eloim — —— : Sam. 9, 10, 9. hapler; Parahpo. the 29 Inthe - Sab he in called opaping, of ves, fozcicti:02as same rather willofr2op=4au, that. 3

is, to shew, Whervponamong the Latins,temples are calied Shana: and as Fettus Pompeius — — —

there were that thought others

4 pzophet is he, which being stirred up by tek thingstocome. | The canses 2 Nowthat we may allo speake fomwhat of

The matter lie and hidden matters. Domtimes he seeth the he -wgd 2 as Peter did of Ananias — and ica ind Elia cus of Geheza (saieng,) is vcd a · Was not my spirit present with thee? Domtime bout ting he lerth things. that: as Moses concere

past,p;escnt the eto come, ning tber

eccr of the cxpounders hole scriptures are called _ pj. Alotbeongrhrtuomcet ap: herefoze Paule

4 they —— he ara Sirtet Gerr Fot the effici= other wile they would be as ignozant in those ent cauit.

of Peter Martyr,

gebenen being rich and weal⸗

Cap. 3. pag. 1g.

. — ene Esaie.6,r, rothngelsburapelarationaftngstocome

And vpon the pꝛologue of Paule to r —

siee by unttings and wozds,but allo by deeds: 89 pyoybelle

Abraham did in the sacrifice ol his sonne: and by detds,

Mases in the bꝛaʒen serpent, and all the people ol Israel in eating ol thepassouer. But a fuller

— others foꝛ edi⸗ fiengof the church. Here this woꝛd facultic is the generall woꝛd to p2opheste, which may be referred tonaturall power: not that the same power is naturall, but that it may make men — U—— doen Frey 7

parts of the defimtion may rasilie -n

not com degrees o

of Numbers God he did insinuaty Num.13, 6.

— Yowbett bicause none shall be municated to all the alike. Fo) prophets. deceiued,theyare not | ————————

ting — — — calc, - all, enen of tat which hoald

— tlie pros: 8 in tlie

W hets gfrom Samuel, and thence feorth?, J an-

„that Peter had first made mention of.

himself — — vnto Moses Deut. 30,0 mouth to mouth and face to face. And at the end

ter than Moles. Fos (saithhe) Among the hit! 13 drem uf women n=

is,then nc noma ozacle, a shoulddo;Sowas warned by a voice mm fo: themaner of 1s noned of

Of these

exampics.they a things read — de iced by etl the

de discerned by P next

aninfused light, and by the meerc vnderstanding: oꝛ else when besives that light images al⸗

5. Chrys > bemle Chrysost. a hese wars of El, 1 sawe the Lord fits

" 5 then Zacharias sawe the hoꝛnes

andthocandle# and 4 2. sticks; and letemie the —— Tots =" leftm,r, 13.

Pag. 20. Part. 1. The Common places

1.Cor.rr, 5, pzaieng 02 pꝛohesieng, should how wo: Buthere, by the waie, ariscthno smail doubt. Sqjhtitrie. men may —— — — Fo they which may be Fer ia ene int: p:opbcie, to pzaie and p:ozhesie openiie, thy doth Paule uour fo; reward sake, be rather the dtumoꝛs —— — the Caoinbions, andto Timorhic, of idols, than the pzophets of GD: and if to speake in admonilh that a woman should not speake in they beare anie office in the church, they will Qechare the church. These twosatengs, — — — OY ces ly | Corn map serme somewhat map shall be casfheadlong

diuers wales be Some thinke that —— nes their Paule meancth that a woman pꝛaieth and p20p20zhets by the warning of God, to 3, 0, der the people vntd Gop by wandering at x edi them. which will cation of e. abound in pleasures and excesse: and this we lias + 0h reade in the Eccleslasticall biffozie of Prisca ——

homelinefse.

8 But thou wilt saie, Seeing there be some wow good god pꝛosshets, and some bad; by what marke 220pbets map the one sozt be discerned from the other! eu, — — garments and apparellof the bott —̃ͤ̃ th. nz |

that — ments of a god pꝛossbet. be wo fre an

but ofthe second some doubt be. the pzedii- — erehewings ofthe true yay 5

pets haue nat come tu paste. Esaic didpzophesie fen that king Ezechias Marin vie of that disease 2. u,. whereofhe was ficks: and Jonas said,that with le.

— in foztie daies the citie of Niniue should be de⸗ chcir owne. dw adde duet and besides of theirowne. In the froied, and yet neither of these things came to Acts certeine halie men lightened with the spl passe accoꝛding to the *

Of Prophesie. Part. 1. of Peter Martyr. Cap. 3. Pag. 21.

Pzisca and Matimula hoong them sclues,

was to Marie: Lake. de reden — | Chrysost. kenshath Chrysostome noted vpon the 12.chap- pet

do tn et 1. Cox. 12. wozds, When Gentiles ye w catied eee idols. Mere he N

1 e CD Tohn.rt,49.

Danicl.z, t. must be Gen. 41, 1.

date anda whole night. IS not what

answere, that the fleshof man is terrified and, doo. the pꝛesence ot the Godhead: yet 1. Sam. 19,

fozgotten what they sald could not cozrec them. But that is not like to be true, if they had bene firred vp by the spirit ol God. First Chrysostome saith, that the diuels pzesfts were wont — to be maued with scarse honeft gesfures, And so did Daniel: sodidlobn in his revelation fall is terified at The vnho. hecitethan old poet, wherein this is wzitten: pꝛostrate to the earth. And so did Peter, Iohn, x 22 nest gestu: Vnloose ye now the king, for a mortall man can James, being astontthed at the transfiguration 1 e —_— 4 res ot the no lon — within him. Where- ol Child, fall downe flat. And Balaam calleth Apoc. 1. 17.

3 vnto thattolke which i wpitte by Vir | himlselfe, A man falling with his cies open, Macth.r7,5,

gods cnforsing shake from brest:

Pag. 23. Part. 1. The Common places Cap. 3. Of Prophesie.

that the same may be obtained by art; ind frie,o: by

te (ne het Nee can saie, the

1. Cor. 12,3; e ö speaking in the spirit

be assured tokens both

ele Foz Peter sat — ded ar os, 2. Peter. ,. not ofthe will of but that holie men spake

a were ser on by the spirit of God. And Fu en thr keien 1. Cor. 511 commenta · euen as it taketh hold both of the lear⸗

Eutll men sometime

piophelit rue things. Matth. 7, 23. pꝛoppets, — wow of Cod, iteannot bedemied, but that that Penaten 7 A gencrall that be attained by exercise xdoarine. the word

Augustine, that | Vnder the hesie ceaseth, — 4, nd idlenes and OT rictes ofthe * a boꝛne 2 85 === — — | Thess,zr, MS ' aps = pr rpg — 8 nhether pzojhets do surelie knowe thole p12p1ccs ve be = vhich they fozetell; yes vere- succ of those be some which il by how could Abrahamhane u © — 07s ye dete g ee take the | things, 3 hats. — 3028S and holdtharwhichis good. Inthole dates there

ute Was a discerning of spirits in the church, uhere⸗ — 2 as at derem er deere — lawed,

thing J will ad. ———— Eccl.48, 14. that the bones ol Elizeus the ꝑoshet did pꝛophe⸗ sie bicause by che vpol a dead man, they gpiracies gaue testimonie dt Elia eus doctrine; but we — must not serme to call that a prophelie, fozthen they — thinke fhallall miracles be mopheies. *

Of Prophesie. Part. 1. of Peter Martyr. Cap. 3. pag. 23. 3a m. 20. 11 But wwe se that Abraham and Abimelech did then pꝛophesie, uhen G DD GH

is as in the aire , * The fun, 4 + the eeleshall bodies : nen

moone, and comming naturall temperature of the | 8 — —— — Deve rh, 12 Of what And now how needfull a appere by the 18.0f Bent er —

is and iustisied. We knowe that Balaam was a

Num a2, 5 ag: wang — — in Mathe thert is mention made af certeine

13 Pet bee denie not, but there were manie ꝛophets 8 * .

ofothers: enenaserethegiftsof healing, of — tongs, and of other such graces. And this doth by from Chꝛist. Peter also was Peter wers nothing derogate fromthe godnes ol God: nay apzophet, insomuchas he thoꝛoughlie sawe the Verderb. rather it doth moze plainlie shew the same vnto bee een, Foꝛ he did lr what Ananda ads 64 vs, uhen we vnderstand thereby, that he is so ——— Ghast

— as he will make cuen the wicked to

wropbel to a god purpose,

eng is ta⸗ Genen eee ge, scriptures fo2 an intcrpzetoz, as

— 7. of Exod. Aaron is to be Moses

Exod. 7,1. mann

ing otherwise rude, to be dzinen to Chziff by — Foz by these miracles, and cherslte by

Pag. a4. Cap. 4. The Common places

pꝛoppesie, ght be stirred vp to the adnu⸗ — — in like maner as it was

the knowledge of the substance, nature, and as not know t I may saie) the verie efsence oz being of God, by the sense. — — of tokens: |

of them, thus J affirme : that the nature, subance, andefsence of God cannot be reached

vnto by the senses.

{P0phets at this dave.

tcineerperience, that euerie owne mind, Fozitis mostcerteinlie true, that Tie crro⸗ no man hitherto hath by his senses perceined ot the Anhim, and pet the | dedthemselues, that

cloquence. Except wou wilt west the in the first to the Coꝛinthians to

gifts. | i that there is nat abodie to be found th 7 1 —— en — —

N Of Vsons;and how, and how much God tumposttion is contrarie to the nature of God, JF... may bee knowne of men. Out os the theverie haue perteiurd. | booke the 6. chapter, vers. 22.

they saie, that we are decetued, in that we wholie measure the state of the life to come, by those

tat not at- fei ll thy bodies taine to the — — — surcease to be

N - * — — x there isnot so mnchgranted, - not to the bodie of Chꝛist, that after w no tion itshouldpalse into aspirit. Foxthathadnot bene ohane the bode rise againe buttohoen abolished. Therefo:e, they

matter sefe we are compelled to con te, dernen boca vin as te ee — —-„-— 24 5 ban g kn den thre inan mer:

Chald o | froto |

Pag:26.

part.. The Common places. Cap.4. Of Viftons.

tion was all one, and of as great face, as it wise audi bnielke they shoutorun into aplaine it had outwardlie happened, we must breeds, (ed Irie tory leet) 65 here not flie to the visions of the , when the | thang 1: ie may be don oarwardle, Fe: inc one as it was in God to vie both wates,acco:ding to his owne pleasure, and as he thought it most fit — — 1

in all these ö opoy er ng

— — — such as the will made choise ol, not such as na- redinthe

wherehe waitrth; mytteriis great; ; GODis i.Tim.3,16. in the spirir,&c,

or em mag = | 2 CO influence of nature, az else no doubt at all. —_ ——

himselte, ne nope — ane time shewed shes mwptetoiem in ie onerane

mere, are reuse Srv Steeuen calleth him will fox Fandfe- 5 and an angel which spoke with Mase>-ort of the monie ola first is in the r. at lohn, ,,opyers. God at anie time: andffrait Iohn. 151d. wate, by the figure of Przvccuparion, is The sonne, wich is in the bosome of the „bidem he hath revealedhim, pelo asked; If neuer anie man sawe G OD, tho was then pꝛelent with the fathers, uhen these heauen⸗ he things were shewed them: Oz who talked

ee couldehey notbelecue bicause 1ohn. ta, hath blinded cheit eies and — = 24

Pag. 28.

God was ttulie pꝛe ;

as the (criptures testi fic that he appeered.

Galat. 3,19.

When Sod gaut rhe lawe, the angels mtnistred.

Acts. 7, 30. The angel that spake

Chrysost.

belcue that the woꝛld was not made immedi⸗ atelp by God, hut by the angels at his commandement. Let vs thcrefoze contesse that God was

diucrs stmilitudes, as often as we heare the scripture either testiste o: shew so

8 It remaineth that we and were to the plain the

— — pꝛesent⸗ lie to discusse. And as foz that, which S. Stecuen saith (as it is in the Aas of the apostles) that an angel appered vnto Moles ma bulb, and spake; long answere nerdeth not. Foz il by the angel, the lone of GOD be vnderstod. al — tatthol things, thic 9 to Thane spokenof concerning this matter, may the plainlie be vnderstod,

me thinketh it is god to confirme them by the testimonie of some of the fathers.Chryloftom in

the 1 4. Homilie vpon Iohn saith,that Whatsoeucr the fathers of old time sawe, it was ol permission, but not of that pure and simple subsfance of God. Andhe atveth: If they hadscens

The Common places

of arguments, vhicharc wont to be obiected a-

Cap.4- Of Visrons.

pꝛoper to God the father to be inuffible, and not

to the sonne, he alledgeth that saieng of Paule, that He is the image of the inuisible God. And Colosr, 15.

= | he might see his face, (that is to wit, his verie substance) he could not obtaine it. Andinthe

10 But yet will J here b:ing sunth a couple

that substance,they should haue serne euerp part vhatsocuer

like another; foz as muchas it is pure, simple, — — — —

. ch wie, was som chewed

Of Vifrons. Part. 1.

thing beyond the rules ol the scriptures. But vn⸗ 8 to that bake De dogmaribas ecclesratticis, we mult tc at. not attribute meze than is merte. Foz itaseri/ tribed to bed to Augustine. is none of hi 11 he

a bodte as one of ours. Foz cise the image shauld haue no likenes of that thing wher vnto it is cum⸗ pared. And they thinke mozeouer, that the scrip⸗ ture is on their side; fozasmuch as it doth often times ascribe the members and parts of mans lerom. bodie vnto God. But lerom(as Augustine in his Augustine. ęꝑistle to Fortunatianus citeth him scoꝛneth that argument of theirs wittilie and learnedlie. It we allow this reason {saith her) we map casilie conclude, that a man hath wings, bicause the scripture hath sometune attributed them vnto God, vnto vhole image it is manifest that man was made, wherein These men should rather haue considered, hat —.— the image of God consifteth in holines, righte⸗ "ton onsnes,andtruth, as Paule hath taught. Which Ephes.4,24. thing if they had marked, they would not onelie haue remoted a bodie from him, but also haue withdzawne from their minds, all sac grosse andcarnall imaginations. Why do they not as well saie, that Ood is a verie beare, a lion, oꝛ a =P 5. fire; scring that Amos, and Moses, and the epistle Dew? il. tothe Pebzues,doso terme him tis wattenin Heb. ta, 29. he He that planted tlie eie, shall hee Psalm 94. notice? And he chat made the eate, shallaathe heare? There( saith lerom) it should haue biene said: He that planted che eie, hath he not an eie? And he that made the eare, hath he not an eate? But it is not so said, least ichile thou musest vpon him. thou shouldest be decetued, and imagin him why the do haue these kind of parts. And the scripture, if scriptures sometimes it attribute parts oꝛ members vnto doo attri- God, verelie it doth it onelie to the intent it may pare nan“ helpe our weake capacitie z/with the hich cha. thaugh wecannot compzehendthe substance of God, as it is, vet it labourcth, by the helpe ofcertcine speciall signes andshadowes, hat it can,

, they might haue biene excused, why the and not condemned: but they were earnest, that Anthꝛopo⸗ it standeth so with the nature ot G O Din verie

of Peter Martyr.

Cap. 4. Pag. 29. ded; and therefoze axe tustlie and desrruedlie ac- mo:pbites cused and condemned. But vhat shall we an⸗ oa a swere vntothe woꝛds of Paule, ho concerning

the beholding the nature of Ood in our countrie

inheanen, saith; We shall see him face to face, 1. Co. ig, ta. and so seoemeth to vnto our face and cies

the power to ser God, andafter a soꝛt to deuise a

face foꝛ Gedhimselfe.Augultine answereth, that

There is a face also of the mind, bicause Paule There ts a saith, We now behold heauenlie things bare fa- face aisoof

ced, not with a vaile or couering ; aàs it came to 2

e when they spake vnto 1; bodle. Oles. 1 2

12 But no that we haue thus finished and concluded these things, let vs buctlie (et downe certeine other wates, vhereby God is knowne. In the life euerlasting, the saints shall knowe The saints theessence of God, not by their senses ; but by in beauen their soule 02 mind: bicause Iokn saith, When he wall kom

shall appere,we shall see him as he is. And Paul +

tesfifteth the same thing, saieng: Now] we behold 1. Iohn. 3, 2. him, as it were through a glasse, but then wee 1. Co. 13, ia. shall sec him face to face. Andthe same thing is gatheredefChzists owne words; Their angels Nat 18,10. do alwaies behold the face of the father. Foz in another place he taught, that the iust in that ble Matt. 22,13. sed resurreuion. shall be as the angels of GDD. Uhervponitisconcluded, that we shall see God

Thereisalso another testimonie of Paule to the Cozinthians:Then I shall knowe euen as I 1. Co. 13,12, am knowne. But no man doubteth, but that wer are knowne vnto God thoꝛoughlie, and in euc⸗ rie part of our substance: vet am J not persua⸗ ded, that the saints shall thoꝛoughlie and in all The nature

f respects knowethe nature e substance of God, o* 00d vill

- 'Wherefozetheplace must be vnderstod of the vholeandperfetknowledge of God, in his na⸗ ture and substance. 01 inthe sirt of Iohm; No man hath feene God, but he Iohn.s, 46. which is of God, he hath scene thie father. Againe 3 As the father knowerhme; so I knowe

| substance of

the father. Oo thattoknoweall the Christ, uho Old =

Part. 1.

but yet acco:ding to their caaske | le

Pag.30.

spcake ofthe dizersitie dy equalitie of rear m

our celestiallcountrie.

whether in 73 But that shall we set downe concerning tile o mind the fate and condition of this life - Whether doth we knowe our mind chile we line heer attame to the know- = ellence enge o Gods substance e No verclie. Fozitis — 4g Man shall not see me and liue. No man gt” DP hath seene God at anie time. And Paule saith lohn 15 further, that He cannot be seene, bicause hee 1.1un.6,16, dwelleth in the light that no man can attaine vnto. But this is not meant of euerie kind of knowledge. Foꝛ it is granted vs to knowe Cod

after a soꝛt, chile we are pet in this lite. Me must

therefo:e account those things to be spoken of

the eslentiall 4 substantiali knowledge of God,

as the scholemen terme it. Neither is that anie

Deu.24, 19. thing ag ainst it, that Moses is said to haue seene Gen. 3, 30. him face to face: thich aiso Iacob said hesoe him:

cerning God

wefozein 14 Nowthereremaineth, that we speake of the second that our knowledge of God, ubich we can polli⸗ chaprcr. blie we are in this life. First the cur know- lame as lor haue said is natuxall, and that verie ledge to- lender and obscure. Which Simonides knew ve⸗ as = ric well;nho(as Tullie wateth) in his boke De

Fobscure. natura deer um, being asked of Hiero king of Sici- $unonides. lia at God was, he cuer deferred

his answere, — g—— 7.̈

Clemens Alexandi mus.

The Common places

15 naturall knowledge that The inow - we haue ol God, that also offereth it selle vato lese ot 50d offaith, and is reuealed vnto *? foi. vs won of God. This faith is not of our ꝑphe 2,18 selues. (as it is said to the Ephesians) but it is the gift ot God. Foz Chaistsaith; None can come Iohn.s, 44vnto me, vnles che father drawe him. Faith therfoze gathcreth plentifull knowledge of God out of the scriptures, so far as our saluation requireth, and the capacitie ofthis life admitteth. But pet (as Paule witnefseth;) This knowledge also For we knowe now as by a vie w, 1. Co. 131A

a glasse, and in part. And although wee

as touching Paule and Moses that they had som 0; inton of time seene the substance of God with their mind, Oault any while they liued here: but J should hardlie veeld Bolts. to him therein; fozasmuch as J iudge those places of Iohn, ołthe ol Paule, which J ab ledged befoze, to be most plaine x euident. Whervato map be added that ichich is in the 6.of lohn;

None hath seene the father at anie time. He that Iohn. 6, 46. is of God, he hath seene the facher. And nate that

chatsoeuer is laid of the father in this place, the same is also true of the sonne, as his — — Fos, as J — both out of Chrysostome and ne, thenature both of the father and of the sonne is inuistble. Neither makethit anie matter to saie as Augu- {tine sarth,that they sawe the nature x substance of God, not by the vse of their outward senses, but as it were rauished, and in a traunce, quite remmued from the vse of this life. These things are not gathered out of the scriptures; naprather onthe contrarie, we haue heard that it was denied vnto Moses, to haue a sight of Gods Ed, 20

3 Doubtles it is a 1. Tim. 3, 16. mysterie, GOD is made manifest in che

Lom alia sad; Philip, he chat John. 14, 9. secth me, seeth also the father. Also Paule satd, at He knoweth nothing else but Christ, and i. Cor. 2, 2. map be said to be made

Of Visioss. Part. i.

460 is ai made visible in Chailt, bicause he is oined in tobe made One with man. Wherefoze they that sawe visible in Chat, might auouch that they sawe Cod: and chu. he that acknowledgeth t beholdeth hum by faith, doth ser a great deale moꝛe, than if he should see Mosesburning bulh. Thercfoze it is mutten vntothe Colossians, that All che treasures of the Colosa, 3. .

Jn Judges 16 But in marking thou shalt alwatesper- CON. cetue, that the fathers al old time, after they had Sam. chap, once rene Cod, : any angels, were inerceding:4.versc.18, great feare; and weresoastonicd, as they led The pzt= but fo2 pzcscnt death. And no maruell: loꝝ it was sence ol not vnknowne to them, vhat an were GOD Son aktarg made vrtto Moles, hen he desired to see his face; in the gov. Man shall not see me & liue. And Iohu the Bap lie. tist, as wereadin the first of lohn, said; Noman Befoze pla, hath seene God at anie time. AndPaule bnto ene Timorhic hathconfirmed the same, saieng; No

Jo g. man hath seene God, nor yet may see; torhe is

hn, — inuisible, bicause he dwelleth in the light that

cannot be come vnto. Wich thing also both

Tudg, 22, Gedeon and Manoa the father of Samson, do and 3, 23+ teffifie. lacob likewise after his nights wzest- 323% ling, (uhcretn he thought he hadcontended with aman) henhe percemedit was an angel,mars

neled how he had escaped safe and aliue. I sawe

the —— —— and yet my lise

could scaxselie beleeue it

they said to Moses : Wee praic

with God, least if he continue talking so with

vs, we die euerie one. And withtheleplaces.that

alsomaketh much, that is waitten in the same Ex0.24,11. be ot Exodus, even then the couenant was Locke tn 1. made betwerne God and his people; and Moses A. 19, 11. had retittd the same, and spunkeled the people with the blond of the sacrifices, and hadbzought the elders vnto the mount. here they sawe God sitting vpon a thꝛone in great maiestie and glorie. But after that vision is recited, it is added: And yet did not God stretch out his hand vnto them. Whichdeclarcth, that it was a rare sight, and a strange, that men should s& God without all perill and danger of life. Wherefore eucric

OI ven ao —¾Sͥ | Efaie'6, 11. Teromatsoteshfirth, that Esaic was lame by Jerom w;i- the Jewes, vnder this futbol e. he saw God sitting vponhis th2one,as it is wat- (aiesdeatd. ten n th fir chapter at hisboke. Theycamiley with him that it was but a lie, fsomuch as God cannot be scene of anie man that liueth and therfoze they vntustlie condenmed him, as one that taught the people his imaginations, not that

of Peter Martyr.

vbich the L om had shewed hint. These things did

—— the father was heard These things, bicause they did ma⸗ nie waies excted the power of mans sight, the — bpon — if they had beene dead. Also Peter, chen at Chaistes becke Lulce. 5.

perceiuing

Chail.he was so afraid that he said to him: I pray thee Lord depart from me:for Iam a simful man, and cannot abide the pꝛesence of the Godhead without perill. And Paule, uhen he would make relation, how he was taken vp cuen to the third 2 Cor. 12,3. — — waote: in the bodie, or out of — — die, I knowe not. Assuredlie he durst not atlirmr, that those things happened vnto him vhile her vled the bodic, and senses of this life. Wherefoze it is cuidentinough, thatGedeon was notasts- — TI

K it god to we rea · son, why the sightof God, oz of the angels, doth

aduenture it commeth to passe, by meanes of the heauie masse of this bodic , which(as the Placo- Platonists, nists affirme) is vnto vs as a darke and shadowed pason,uherewith we are{ohiwered, that wee

to be sundered,and that we shall die out ot hand andthat therefoze ;

the sightof heauenlie

tudge do saie some that. — sufficeth foz a plaine declaration ofthe matter.

Che bodit The bodie from dur frst creation , wasfiot was no: 1:

tobe gen vs to

| | remoone vs — — Fax e secing m. F 2 of God,

Part. I. The Common places Cap. 5. Of Dreames. so the gadnes of God should become guiltie, foz | | Tue fift Chapter.

Of Dreames ; chieftic out of the booke

Sinnere- God, But it was sinne, thatremoued vs from | moourth the sight of God. Fromthence came vnto vs the | done in the first vs com darknes, blindnes, man Adam, then Eue was framed aut of his Gen.z, 18. K things, to side. Ita the Lom cast hum into a slumber, and en, males hats, andowles. ,ofhis (therem) instruced him of the camumqion beowne nature is mostcleere, yea +the verielight tweneChast and his Church. The same wee tt sclfe, vnles the fowlenes of our sane be set be- knowe was done to Abraham, ichen as GOD tweene vs. casthimintoafleepe, in the midst. betwerne the Gen. 15, r3, | paces of flesh, and told him ubat should happen vnto his sed manie verres after. The third sozt of dzcames1s mirt of them both, and is common the cause is, that men be so afraid at the sight of with thep2ojhets,vhennaturallicepe commeth God. PYes,herevpon dependeth allthis matter; vpon them: but yet Cod is pzesent with them in fo: men, bicause that by reason-of their owne their flepe, and inftrugeth them of things to bundnes, vp with that hea- come; ot uhich soꝛt was that of Iacob, about the Gen. 28, 11. uenlie light, being gmitie in their owne consci- viston of the ladder. ences, do fliefrom the iudge, no lesse mightie And seeing we purpose to spcake somevhat In 3uog 7, than wst. Foz they in such wile concetueof the largelie ol deames, we will first se that may be verle. :3. saidof them by naturall reason; and secondlie, lt Zu bo much must be attributed vnto them by the dar wozd of God. Concerning the first, Aristotle, ©” — — — — among — 3 and 18. others, Aristotle in his little boke De diuinatione Jommi-m, (if that wert his, and pet no doubt is both learnedlic and clarklie waitten)firft saith, that this kim of dimnation by dzeames, is not vtterue to be retected,bicause cammonste ve rie much is attributed thervnto: and those things vhich be receiued in a maner of all men, are ne⸗ ner altogither false. And he saith mo:rouer, that there be ber

ol them; sing it is a verie hard matter to shew the cansesofthem;fo: that nature on this behalfe

And Aristotie dwth not thinke, that visions aritorte | aresentby GOD: sueng, that Jf they w sent by him, he would gin them to such as are bind tbat gad and wisc:men;/but wee sie by erpcrience. funk that it is otherwise. Foz the fwlish and im by 600. pie do manie times pzruaile in this facultie, Pao

Of Dreames. Part.1, of Peter Martyr. Cap. 5. Pag. 33.

— lo ogy error grolser things, which occupied our senses. Uherefoze our phantasie doth sights andlikenesses of

Pozeouer, the bꝛute beasts haue their dzeames; but tho will saie that God giueth them the power of diunation? Neither are visions occupied about the —— — |

ES = — consider of them: nev

Dꝛeames also are certeine signes of the affe- D:cames ctions of the mind; as of desires, hope, iote, and — boy mirth, andalsoof perfectqualities. UWherefo:e moot the); — ve ppm eee e than mind. men other things, dee which be in hope; hope; allothe learnedare

far other maner of deames, than the countrie man. oꝝ crasts· man hath. Foꝛ euen — the mind is occupied about those things, which we are continuallie oꝛ commonlie Fo: doing. There is also another thing to be conside⸗ red, as we are well admontshed by Galen: — Galen.

Che quali. tie ot mtatt and dzinke

the sicke man ved. Pea and wine (as teacheth Aristotle) being immoderatelie taken, doth in with > rig hog ee

| eee cause, namely to those

Alwaies but small, and the

eth as sone as we awake. Fozoutward things in our eies, dzawe vs to stronger motions another wales; but being quiet from

Pag.34- Part.. The Common places Cap. 5. Of Dreames.

causes of is mand by adzeame, oz to make can hey uu clone; le por hemlclas ann all ofa hg, 2 themanetcuredf the in tat andofpastune.

dieames

bappilie be. — ne. tukcu thole

sent, tobe aduanced to exciting great honour. fn

These things are ioined togither (as the Peripateticks sate ) by chance, and cannot be compared Euen as

togither, eicher as causes, o2 as vhen we talke of anie if happile the lame ] eee 27

pies 6 an whodona- 4 Dozeouer, Ariltotle hathtanght, uo they

calle fo be.that befine others knowe manic things af, Ut

ive oe Bar bp dzeames , andthis he ascribeth cherte | crate |

part cetrus itouch ag rr nie andfull of ams; next to | rathercn Slope than twang. .

cause the aire is most easslie maucdin the night tuve.

striken eue a great manie circles are

tat Croke, andtgenagreatcoms

| contrarie moti⸗

| betterknowne by night than by date, 8

— ngomamanohat — it perthe meal jt thre. Apt

x Martyr: Dreames. Part.. of Peter | _ ofacerteine man, ibo being allerpe, imagined

dzeame.

that his leg 1 —_—

thought it | — ahinedtomag

fe. Another with himselfe that

sunke th:ote in a cesterne full of blod, ——— of wale escape:

but that shewedthat blod

is, vnto some stars rather than to others:

Part.1, The Common places Cap.4- Of Dreames. men knowne to the wozld, which late be

father. 9 Butthesethings being omitted, let vs con tame 4 — 7 — we iniee ue tobe don hat some d2eames arc sent by. — nt wilt all —— macula hi Mart.27,19. husband to be told, that he should not condenme umnocent Chaift. And in the 16.of the aus, a man A&s. 16, 5.

the tous and likenesses of colours should ber shewed to a man blind from his natiuttie. And in thts kind ol diumation, the tmages q fam are

they beozdered

Of Dreames., Patt. 1. from God in things 40 |

of his fashion. the hole

rie the verie Ethniks were oftentimes warned and cozrected by God in their lleepe. So was Pharao the king of con Geri-12, r7, manded to restoze Abraham his And in the like soꝛt was Abimelech king of Gen. 20, 6, Gerar warned of the same matter. And T crtullian addeth; that Enen as God, when he in⸗ Tertullian. struceth the wicked in their dzeams, doth it to make them god; so the diuell contrariwise

— — thou es. And Paule sald, Sd rather renealech

mysterieg . vnto the

— — rr got oa rermm = visions rence-betwene the reuelations of godande- n

ubereby — — tte lame question, he saith; J would to Cod 1 ficientlie thew tospeake Logtkecould pereeine the diffecence betwene visions, like, it is no god argument, that is taken from

the particular to the vninerfall affirmatinelie,

So that if God suggest some | not therevpongather,that

Pag. 38. Part. 1. The Common places Cap.. Of Dreames. mankind is pꝛotuded fo2 by God, This J will

wozke eee AO NY xs

= wstrechile, dtd wherer hone hae nar ai elf acdc

— time he thinkethgod, sering he the comes he saith power of

ifons both — do teltiie, that he shelved greatlie

lleeping s vistons tothe 2 ig, and be do often vie the conneniencie of rest, sing the ppilosophers themlelues,and the |

de grant, that men in that time are verie to discerne the smallest stirring 02 noise that is- Shall this commonitie of the time serue sician, to knowe the humoꝛs of mans body by; At mt wakes dr yo nthe 33. chapter here is a

lob. 33, 25. and fit vnto this: When is fallen vpon men, and that chey are at rest in their beds, then the Lord openech the care, and confirmeth

vnlawfull obseruation of dzcames, described in the 23. of Icremic, Foz there God,,\c,1 , detesteth but commer vnlawtull.

God. Uherefoze the comecures of conturers, — — I AIR INAINCEY r. vs, tho beof to ease

| b as he did all other things, — 2 —

the dꝛrames vuhich — hr wert a tamiliar anddomessicall

We > [axt Chapter

fectlie The holl of God. — — 2 tures,to he acerteine declarationof the wisdome

of God, men, an then let downe in monuments z wa

Of Dreames. Part. t. of Peter Martyr. Cap. 6. pag. 39.

is inspired by the inward mation .

E ehe came not a. pet. t, at. time by the will of men, but holie men of

Cn brine ov leroy A — — holie

sure? te scrip· cures onlit.

FEI Chzilt sent

teacher of the vs to > yo mar bro reading o : = ye the scrip- _—_—

— | matter vhichitis ocrupied. Foz, arcozding as that doth — 2

this lcience of ours 44, tum inch of ning le g clse Vent Cha fiat of all that n accounted the head of all is done in cer ings as Chaist is! molt ercellent aboue all 1 b * b, Chas,

bat the Ge new tum Genet — — Arte: Paule Romans the 10. CAR — lawe. And in the Rom, 10 fift of lohn, hen the Lodhadsaid (that vhich euennowJrecited)Scarch ny he ad⸗ n, ded incontinent, A. beare witnes of me. And in the lame isfatd of Moses; He

hath written ofme me.And manic other places may lohn.5,46, ea en confirme this selfe-same thing; butlet content our lelues with these fo; this

2 ">" ehen Eriptines um cre dighbs cry The nota⸗ „ 3 ble * ries of the — 5 1 God: thereof — con ds) wg 1d And e haue a Ne in the che, where vnto if you giue Wa. wing in a darke place, e 2. Pet. i, tg, don well, tillthe dase and che daie ffar arise inyour harts. wozds thon shalt ed. oli — Bat berry tem they fre nao uae 189 neuer happened a- | To the god⸗

vhich thing hath se dome oz q mathematicians, that they confirmed the opinions of their know- fr b.

ledge with and toffe of ma art yen bode ooh.

Pag. 40. Part. i.

Greks call (plac, and the Latines persptcuttic. Foz whatsoeuer the sounder Dinines dispute, they alwates finish their conclusion acs co:ding to the testimonies ofthe scriptures; as rules commonlie knowne among c<:1\tians, thereof it is not lawfull foz any man to daunt. They are — — as the cherte the chore the which all matters of true dini-

Sut vt this persplcutieisnot tobe sought a. ol mans sense t rrason; but at the —————— ů —

is discerned lie — Eg

by the light boon vc them th meaning of

of faith. Luke. 2445, HE ter of

church is talled the the piller and lie in hir opinions

ground of itdothnot, — prep of Chat truth. should do,

Contra epiftolam Fundamenti; laith, — pes mal ey — 3 — — datt, thing Chailt taught us, when uerlauing. TT — Nlatt 24,3 5.

euerie ber The wordof for euer.

Ing, 16, RIO — and to improeue, (to wit as — —ͤ— cotrect and instruct in ti (which be⸗ longeth vnto manners.) And least thon shoule — widem. 17. ftreight maie: —— pertect and readie to euerie Roman. 15. in the 15 chapter tothe — whatsocuer things are now written, they be. tience & consolation of the

haue hope. Which things ig fer ace

The Common places _ Cap.6.

Of thebobe ken of the old tesfament, ( vhsle this was written, che nem testament was not published

Ito thy selfe, and to forin so doomg thou — © . an

voices, childzen had Take and ————— t had lighted vpon r kg tures ; Put on the Lord Iesus Christ, &c

part espied. cena ele 1s a8 ad ht:

Pag.42. Part.. The Commonplaces Cap. s. of the boli scriptures, to see whether as Paule | | had declared, oz otherwise. And Augustine De dottrins christians, reaching what — ferre we places of the scripture together, and of searchont the opinions of

the fathers, oz to seeke out |

02 the determinations of the church, oz the canons, oz the traditions of men. ie 9-0 174 He 3 RO HEART A thiwer: 7 To

hanedeclaof the hoke

It ts not the foze the | church that must be anoided with great circumspection, vhich pꝛesume to —— ts the church,

t wazds of God, should purchase their credit of a —— are but liers. Vet neuer Wwozd, from them

ture; therefoze it hath authozitie to | the themas it listeth. But this is a verie weake

kind of argument. — — , in verie thereby they eafilie

scriptures haut gotten then of Gods wozd, they dilsenes icbythechurh, Andyet I wge nt ths much fromthe other

which they ground vpon, must by all maner of

letters are bought to acitic a mn — fafelie hept aud jgtsernate chile N verie — — — t | , | the bolic and pet no man in his right mind will saie.that knowe well inough whether the letters,

bookes, It is — ——— counters

lawfull foz them to change any thing in

<> of Peter Martyr, Cap.6, Pag. 43. ro But our aduorsarius saie,that they are ed by a common tule vaunted by the L ogicians — ebene — A tule in

r the whichanot is 4 Were pon Logic: | r this son 3 If the Ertpture haue — Appoend — dye |

that the fozesaid Ap vo yond aps and trite in — —V-—

chapter of Matthew was waitten great a vw coho ga Trig was vaten ; it was sopzeseruedamorig

— cherte indges of sptrituall — . — — rather flie ot the ta ofeuerie age, to thers,

against another. I knowe, they will fate at the laft, that we must haue recourse to the generall ot of ye. thongh thep nener erred. — —.— — e wp — ofthe bokes of God. And pet Eutyches. The art, 10

The Common places

Galat. 2, 14. Tre les ch Paule 5 2 Tf Peter tr. Mer fo great an a |

thers and eas nat z counceis ne to be turned to i fro 5 s | into marie 1 | nunds

rt. and affections e 1

Ce untoht. Andtherefi Psalm. 119, uid pꝛaird on

Lord, that I may set

.

. Dd poricate apiain

wholie to learne, and not (as is the tie of heretikes) violenclicto dzawe them to thine opinion

3 to the reading 1j Wherefipe the furestrelfe thatisbyought on ot vnto vs by | 6

Patt. 1.

pfal. 119. is him in the desarf. ;

shall be thought hard and painefull1 ; Lom and his crolle 8

and laid wozdof God — He confessed

wisedome of God hath mixed foz vs mut lu

may most liberaluch

let me suffer shame(fo; so dare J saie in so ( —— —

a length,

weshall talke with men, not men; but as if our speach

Godhimlelfe. J knowe verelie, that there be manie, willnotginecredit to these suiengs; and some schich will scome them, and vs 3 — an make pꝛose.

Ik they would be contented so todo,

and that they will at the length perteius

dietodeath,

Cap. 6.

ale) they shall by carneũt

how much the words of God differ from

pn themes

shall feele themselues shaken with the

Pag.46. Part.1. The Common places Cap. 6. Of the bole

16 But there be some others wont alot Jn . col. doubt, e.

Dow ty

wathout care of our — — | he would that to be hidfrom vs, ——

—— of others, better learned than themsclues : uberebp the hautines of mind, arise, is suppꝛessed; humml1among the members of Neither dh the difficultie of the scriptures, vnto anie, ex⸗

wich somtimes happeneth, harme such as be. Chrysostome (as 1 — —ͤ— the Romans taught. at This darknes is mollimans deuise. 17 Those wozds, vhichwe haue in —.— fithe lerue to the expounding ofthis matter; Bur we behold,as in a mirror, the glotie ofthe verse. 18. with open meg: r 1＋ 4 meh ro glorie wit — Forte —

— weerpea in the lifetocome.And a inthefirsfcomparisanhelaith, that The know del ledge vnder the lawe was secret and

signe of wozds ch he vttereth. Euen so (saith he) it cummeth to pate in the epistles ol Paule, 1 — en and be dailie them. He chat asketh, | fect, shall receiue; he that seckeck shall find; and he

that knocketh, it shall be opened vnto him. This

be sake a thcomman pope erhpting them

t transloꝛmed cuerie date into the image of God, even

PRER

tres i their sakes? No verelie. Which thing

cease from — oat this day,

be let from the vse of the holie that

1 — witen well tre ee fugth onto vs; red vuto

boꝛt the 8 And it

Pag. 47.

it, bicause t

vnto the learned sozt,

ned in the holie scriptures cs, should be referred things

| ints; J means the lawe, and — a com tures te fer.

vnto two cherte

*

ozelse when wearefoundtoswaruefrom them | |;

either

Part.. The Common places Cap. G. Of the heli

stozics, than Annales, Foznot onehe ans there let eth, as they — — verie causes, counsels, and meanes

Sam, of the Bible, — d - A T7 1510 been, mals e eee A —— —— biffoaes.

rence be ·

Part. 1. of Peter Martyr.

ge true iche 5 | and ries ofthe — Gap ele ht 23 — — tie fthe truth, the Thr tom. knowledge | without doubt molt er- movicies those not small, by —— hide them we may gather gri bundant ore “ profitable arguments. Fo

tudgements amples is of twoso:ts at we should

vhereof god

Sometimes £81 Sod will made che lawe fo;

it things re= Cod, to exempt some from the generall bond, poguane to — Spark man to —

rn l 2 * 11.1. rues, g — bozowed of the 4 ians, fnknowne to them

. Part.1. of Peter Martyr. Cap. 6. Pag. 5 i.

map be discerned oz perceitranslation, the seuentie intcrpzetours do differ In Sen. g.

— — the munbers that ** *bebe- : uhichthing(saith es.

Augultine in his — De ciuirare Der ) wee

nedofvs, 22 but a little how those be as by dailie experience.

touching maners, schether honest oz dishonest: euen as in a histoꝛie, it makech no matter, vhether some letters be blache; so thou reade them, and discerne hat they signifie vnto ther. But those things vhich lo teach, as that we our selues

12 — — ent chat one should die for the peo- 2 —ů— effectualkie expꝛesse vnto

either it is Which now not on. mapa re — tours made; it is noted ton the epiitle ro the Ro- oper; — mans,the 11 chapter, and 26, verse, in tbese words: nie places There shall come out of Sion. | cozrupted, Further, there be manie excellent wzitings In, uin loff; but pet as God would, there be manie also - "4 Vine

” Andit is emdent, that All me hairs of ourhead are cetinlie numbered of

Pag. 52.

wa that there haue so manie nuscarried — ner but as it were fragments of tastc ubcreof wee them; by the — —

value, as the losse of them should be muchla- Plaroinhisdialogne Phedrus reporteth,thata T he senenth Chapter.

D=zmon,ubo(as I take tt mas a wiseman,cam to Thamus kingof Acgypr, 1 offeredhimfoure Whether yong and incontinent men, and deutscs; namelie,number.geametrie.lots, fnallie ame other sort are to be excluded from hearing of the word of God. T should seeme that Ari- 4 stotle may fo: iust cause 2 be blamed, hen he wold

125 now crtant suaded, that it tendeth 2 ce extant of ecciesiasficall

touching wzicten

motius NA. ments · they haue heard, he hath not experiencr:and — mr oy nd ouercome, as he cannot do those things that he would: and therfoze(he saith)

those things which are found out and knowne, that as his reason is ouercome, sois this learand would be dathe moꝛe and more ripe in them. ning vnderstwb of him onercome, ⁊ that since he

is not able to pꝛoduce the same into act, his laboz — — of che contrarie, to wit

that they by this facultie are verie greatlie hol pen, which dw suffer their affections to be ruled by

desire godnes; but how those things do differ *

Alexander of Macedonia, io being alwaies inflamed with erceding

great ambition, pꝛosperous

extinct, danch Plato in his dialog Gorpzofitable

men may be mon, when he had heard bearers - Wherkuze thele things uhichare here spoken,

and by the other, t.

palle, that we giue n |

nish'vs. But yang men de sone fozget those things that they hane once o twile fene and had! ceof: wherefoze they h to

that yong w How yoong men behaug

Part. i. The Common places Cap. 7. monttrous beast ; And do we not remember obe perfourmed ; vnderstod

.

take away tadudtrie. not regadring the cause from which they p2v- Enema as — do we first deliberate with our

vs vy vnto vices — diriois; then as notwithifary mave vato | | such ill sced and ran *

the ill example ol other men, by perucrse vertut, but ang, and hy the talke: and conversation of coz tev by — — — same Bat

wozld hath perished, ei⸗ ock | | — e Whom Jsaie will they mothers wombe do take,

should be adozned with vertnes ,

haue heard: therefo2c I (ate did Aristotle p2onot become meete hearers.' - | But fozxsomnchas men(ofripe age may p2ofit much, although by the violence of ill humozs

and by nature they be stirred vp vnto vices; from the number of those that should be hea⸗

rers: fo2 that which is wanting to nature, we | andstudie. soas

may supplie by our diligence pꝛouocations and ill motions map be restraitherefaze pzaised, not bicause they vnto by the fozce of nature; but bicause they p2aised. — — —

that fight haue had an extellent victozie: and on the other sive, that the wicked are difhimselte ter; yea, although he wert thzee scoꝛe peeres of age. Andmozeouer he saith, that Jf anie man we mutt incerteinlie knowe;-thathe conld neuer obtaine 202 fo bewiledome: pet shouldhe at the leastwise inde bed nour this, to wit, that he haue not amind'vtter- we cannot lie desoꝛmed as the bodie of Thersites was

_ sublet | | to incontinencie ʒ it is bnpossible they

hearing the word. Part. i. 3 > Cap. 7. Pag. 37.

to expound what is exercise; the ie; the doo nl _ What dilti- — —

plu is,

. if iron+b:alle, bc thepnener so hard, be wanne x with vse: so are bodies bylothand fluggishnes

made fioble, aut feeble bodies by holsomme diet 4 exercise bꝛought to an ftrength. A barren land well husbanded is not vtterlie without fruit. and a fertile soile negleutu wax⸗ eth wild, and bzingeth fa:th 1 both hurttull and vnpꝛositable. Also the most sierte wild beasts, by mans laboz and industrie are made tame: yca and those beasts, which in their ownenature would be mild and tractable, they if they be lo let alone, vse to became wild, as we ler it comes to pasle in hozises and buls. — —— — >

both ol one dam

—— dne eee to do· But vhat shall vn of Plato — that ver to affirme that vertues cannotbe taught? — beta. Pericles (saith he) and otherexcellent men, ab

rh though they causedthcir c<ild:entobe inffrus- things.

ofthe same. Me grant inderd, that they to in, do heare the won ol Godin baine; hot barg = beit, since those can by no 2 2a

. — ER vpon it seemes to be pzwued, that there be some

u; nate rather must be — they crhozted to

herein the wozd of A alsuredlie it

which were so called, of charitie and perfection.

not must not be

. ˙ the decree oC Che" Fes he

The Common places Cap. 8. Of Lots.

said danger why wee should seme to tempt God; foz it ishe that ozdereth the lots. But thou wilt late; The Jsraclites hadanozacle and Ephod, therefoze uhat need had they of lotse Jn derde they had so; and so had they Samuel foz their pꝛosshet, who willed them in the name of

Beda vpon the Ads saith, that The election of ged. they depend Matthias into the apostleship by lots, must not Acts. , 26. mercies of God. belaidholdonfozanexample. Foz he saith, that 70 efas as pet they had not receined the holie ghost; | = nich uhen they had receiued,thepvsedno btsinthe

4 ake dy him. And 3 Inlffirics voice was wow it haps

ert pency that

be Sam. 6, 9, tothe lewes;/they \ TEIN cuil sent by God: |

Part.. The Common places Cap.. Of Miracles.

=

Theninth Chapter.

SCOTTY

„

that hach wagtaken foza signe of gn luck, mcspeking of tha, hich hut en e maduileaic,gather ;that God

| Of Miracles. Part.1. of Peter Martyr.

1 y appli. ker m sublkance : by vhich toining togither of

eng of mats matter with causes efficient.effecs do followe;

ter with the and that in a maner the sudden, thereat

caule effic- the beholders cannot but wonder. The dinels

*. Kknowe, thatofthingsputrified, areingendzed frogs, worms. and some

soꝛt ol serpents; so that —————— — x things dw so sometimes,

the wondering at u And trulie so it is. Foz we know not the will at God: but he (as he is god) hath opened the ame to his pꝛophets and apostles; and that they

saries his —— the power | es to his word, | todo — — be would haue his rs to speke profitablie, might be the casilier beleeued. That the confirming of faith cõmeth by miracles, Marke witsomettmes nefleth,uhich saith in the end of his And Mar. 16, 29, y went outpreaching euerie-where the gosand the Lord wrought with them, and coned the word with signes that followed. And dirobyCopalrath.hew miten conflermation

plan ns

FR WOT

1 vnwontednes ; theefficient cause is D ———

Part. 1.

Such was the staieng of the sunme in the time of Eee 5, Toluahy andtheturning ofthe shavowe therofin >. 14. the time of Ezechias; the

| lightenings and thunders won Exod.19,13, Mount Sioai;the turning ofthe suns shadowe in Esaic.z8, 8. che time of Ezechias; the transfiguration ofthe Matt.17, 2. Loꝛd vponthe mount. And some (besides the

bang

anc. fotholethat offend; as uhen Ananiasand Za- * Bo phyra dicd at the wozds of Peter: when Elymas the confurer was striken blind by Paule; and 8 when by him others were deliuered vnto sathan ert. tobe tozmented. Herrin allo miracles are di- Miracles ded, that some of them are obtainedby p:ai are againt ers. Foʒ so did Elias and Elix eus; namelie by distingui- pꝛater they testoꝛed their dead to lift; Moses, by d. koʒ Pharao, deliuered him

March.8,24. windg; and Peter said vnto the lame man, In At>3> 6 the name of lesus Chrilt rise vp and walke.

| Lafflic, Augustine in his dz boke of Augustine. sions dinideth miracles; towit thatsomeare

The Common places

Cap. . Of Miracles.

done by publike iustice: the stable An other — yd 150 — 4 —

racles be done by the signes of this tuffice; as hen the wicked in the name ol Cod. and of Jcthird sozt, are not firme, noz pet do certeinliecometopasse. I we read in the 19. ol aac.1s, 13. Acts, that the childꝛen of Sccua would haue

* & Paule Iknowe, but what : which haui

lust; which at the length the dinell told him that he could not bing to pale foz him.

of God: kalen tem

things, uhich Moses did by

This doubtles is a token,

not befoze by illusions, and that the

Of Miracles. Part. 1. of Peter Martyr.

till that time contended with Moses in verie bt tear not in1llusions. But some will saie; dothnothing further herein,

hat haue I to Iohn.z, +4 thereby to de-

Gen.t9, 3,

but to decetue, andd2iue men to beleeue false Host of Senacherib was slaine; and that Dauid 2 Kin. 19,35. things. And this is no new 02 strange thing, sawe the angel,uhi was minister ofthe plague z. am. 24, that a cause should take either his name on po againlf Israel. verse, 16, pertie of his effect. But that things sirme tobe, 8 But Augustine vpon the 78. psalme, doub / herber

and are not, may two maner ol wales be taken: teth, whether God hath by euill angels don mi- 600 direct: some counter- es, whereby men haue immediatelierecet- lle belpecd

racles, nedsome benefit: andhesaith, that he hath not mu vf e trulte ill angels.

men as, time he will haus them toput totheir wozkeoz to doo mi- ministerie. Foz Moses did strike the sea,and the races. rocke with his rod; Chailt touched the leapers, Exod.7, 6. and annointed the cies of the blind. But it musk var be vnderstod,that there be two kinds of instrulobn, 9, 6. ments. Domeare sv | they

; pet are they

a great meanes and furtherance to bzing the thing to eftec-; as iron to cut hart things, and medicines to heale a disease; then as neuerthe⸗ les they are but instruments of the wozkemen,

what fozce bad che rod of Moses, to sea? What fozce had the shadowe of Peter, to treateth them il, as in his

_ — of the loasen serpent; — — — whihhe 1 Mun. 18,3 f,. pomed on the burnt ostering; e che claie which lohn. 9, 6. Chzist put tu the eies of the blind.

The diuell by na:urall causes can woozke. strange things.

verse. 15.

verse. 14.

Part. 1. The Common places Cap. 9. Of Miracles, bing the plagres, whichare spoken! of in Ero The place dus, togadangels; and theterrible sights and 5 ous — — —— 1 85 angels 3 whereof plalme

—

9 But seeing that God(as it hath beene shew· che peer ode upthe weyking ofntrcies, both xl of dooing /

rus, — The Lordhathgi —— Lord hath talen: awaic. And that — —

carte things that be vid. Bt fo bethe

were sent against the Aegyptians by

gels, and pet the soꝛcerers withstod the — then sathan sermed to refit sathan: neither could

the sozcerers haue trulie said, that their power

ese things, — thepfearenot rs of to vie the helpe euen of the dinell ; and excuse n be

confessing themselues

guiltie of offense. Further, they sate that Paule

deliuered certeine to be veredofthe diuell; and

— 2 —ĩö But vhat maner ot men (J besecch vou) ber

whese. lich would haue it lawfull fo: them to do

as muchas is lawfull foz God : Godts the aw

lawe ; otherwise

owne iniuries. — ere tw Ats noe full foz pꝛiuate men to do that which God doth 2 lawful! in God vled ta his owne sacrifice the beast pzrpa: alltbing⸗

Of Miracles. part. t. of Peter Martyt. Cap. 9. pꝛimitiue church: but the other consisteth of — — eo cp ni —— — they may giue there:

Belial? X03 which caulothe sozcerers, and whofocuer giuethcredtt vnto them, cannot beercuscd: naie rather they are by the lawe condem-

Thy Soy guiltie of superstition a idolatrie. Nei-

—

diuels help

in obtat⸗

ning of

figues,

length tendeth lohn. 8, 4: — — — facher of lies; & he is also a murtherer, euen from

trie. chertoꝛe seing miracles may be wꝛought as well og the — the true; they must not be iudged merte to con⸗ firme our faith. Vea, and Augustine in the 16. chapter De ciuitate Des otr; It angela requure sacrificestobe done vnto them, and do woꝛke

fathers, confirmed, that It so be we aske anie thing whichgoeth beyond the power of man, we mult aske it of

God onlie: which thing they that do not, do fall the faith

The ineonstanciceof certeine of the fathers ard school⸗ ting men.

of saints, and haue

instituted a sozt of exoꝛcists oꝛ coniurers to the carcases and relicks ot dead men. Thcle being indued witz no petuliar gift of | miracles, do with most graeeuous commmati⸗ ons, as muchas in them hieth, imperiouslie ad ture diuels: desiring of the saints, which are alspirits from such

agreting 2 the belceuers with the are still confirmed the moꝛe: and they which. haue nat as pet belened, are at the leasf-wise ian p wich made the moze attentiue, and the waie to be⸗ ont Ugnes.

lerue is pꝛepared 12 — $-oe VIV, like vrto la —

ciuitate Dei, the 11. chapter sheweth, that Pur

mn our Lord) lohn 40, 1,

ridiculous coniu- whi — belceuc. And

— — pet fall the ene en mat? ouer lung. not be despised, But thou wilt —

Giracles 11 It is god soꝛ vsnowto returne to the exa / ing they are sopcofitable toconfirme inith, un 27. ootonamny bending on ns: are con ** ien taub. fir mation of faith. And it may eme not a little should not be published 7 Manie causes ther: ; FF were, ——

godli⸗ maner be indued with faith: — counted vaine,uhich leane not vpon faith. But it amiraclebegiuen,nothing letteth, brit that faith ubich is begun, may be stirred vp andconfirmed. the same. Pozconer, noneknew Mozeoner, this must we be alsured ol, that there Lotte in. than himlelfe, what they were whom her is no let wich God —— giue mira- ung. chap. — nie wad not suffer eucrie one to —— vnbeleners; yea, diehth often; Vt zo. — — . — — nr Ines — — ns $ times eth not, that chere were verie manie miracles * me done vato them by Moses? Chaist likewise did ee then shew the miracle of his resurrection, — all men in a mancrdespairedof his zoarine and truth: — — may be confirmed by — ochre they which by pzaters labour to obtaine signes, do labour in vaine; vnlesse they haue belceued. Foz pzaicrs without faith, are of no value with Cod: and this Chust hath manifestlie taught in the 17 . Foz vhen his his dsp vere 7%

exoxcistsozconwrers, which indenour to diue fe uchers awaie diueis at the sepnlchers of the saints, and ol ded meu. at their rellicks.All things be there done fained⸗ Looke part

. vstohelpethesemen, let unk

1 there is another thing , uhich see⸗ aan Methtohiner thatpatokthevfimtion. Fx astonching semeth, that faith cannot be confirmed by mirathem ittogo — — "=D

14 But let vs se by what meanes miracles may sometimes be done by wicked men. Fo: yu | — which shall late in the latter time; — that it mult rather be said, Haue wee not cast forth diuels in thy _ Matr.9,24,

Pag. 6g.

"25 Nowreftethittose, whetheritbelaw- whither i full fo: godliemen to'defire miracles of God. TH* \awfult

Looke in andpersuasion | the 1.C02- he wutten in the hole scriptures are 1, bercg. pe no lefse true, than arr thehistozies of Liuie,

the lawe ol I our saujour with this answere rep2oucd uell; Thou shaltnor tempt the And the Hebꝛues are exp:eslie inftification they tempted God in God also, when the will see a signe of thee, adulterous i

said; This

desire as touching anie vnaccustomed on, to be made moze assured of the will of God, and are afraid least

sea, and ĩt shalldooso. Jn — 5 | gels woꝛds this father saith; Whereas thele things into angels of light;) I saievhen men are in this will beeingreadie bent, yca

th2 verie desirous to obeie the commandement of the God, godlie men cannot be accused either of tempting ol God, oꝛ of rashnes, it so be thap de⸗ | sire to be confirmed by some signe. Fo:

she⸗ euer in thole cases such things, as God in the irt epi · hath bene accustomed to oller, he doth not a⸗

—— — a signe, to the intent he might be allu⸗ redof mises offered him by Efaic; theres Efaic.7, 15

apostic widem 12, ble gifts saieng;To one is gi 8, and g. word of wisedome, to

fo: the people of God, And toconfirme the dort ⸗ 17 mult we confute those things An answert Kin. y, 22. trine ot truth, both Helias and Helizcus deftred tomake against vs. They which 2 9btect 2.Kin-4, 34 of God, that life might be reftozcv vnto the chil crane miracles after that maner and fozme *

dꝛen ol ther hosts, And to the same end Chat thich we haue described, vudoubtedlie do not br ü

said; But that yee may knowe that the sonne of tempt God; — wennye Manh3, 6. man hath power to forgiue firines, he turned nothing elle, but of

to the man sicke of the palsie, and said; Rise, rashnesseto serke fo:

take vp thy bed and walke. Wherefoze of Lon what c-odlie menmiracies arevesired, and that just

haue an experiment of those do — — the halle serip tures, which manifefflic and amplie teach vs

1 Pre

faith. | Let bestech yon) compare by Obedience on rome rut men randy pero le the checle

| — — shadowe of the be set fozward, o2 to be turned backward ; he toke his choile as he

Foz he foz two causes refuscd; either fo: that a man o⸗ penlie

of Miracles. Part. . of „eee Cap. 9. Pap:71, G ie tes thad he ee © 19 19 Sax what the teens is beans kit contemneth God, andpatlethnothing at allfaz Annes and wenders,it caneeasilie be declas TH' red. Origin thinketh, thatthose nile are tobe en. 22 though they

be wonder cnc

Cap.to. Of Apparition being pet aune, andthe third by the bones of > in 135 Ehrcus, when he was brad. In the new testa Mank, — — — Lazarus, Eutyches, and Dorcas. Wherefoze if johns pa

ofthe first epistie — and tn the eptittc to — ro the Be⸗

Ty alike, they Of | determined are lese to make ftozeof. them. Pozeoner, he would — that and |

the moze ex · is then ercised,

| thing would fall men hadbeene indned withitke gifts, Due tent Chapter.

—

In 1. Sem. 2 23. at the IL end.

1X. the old which An 4,94. doth Elas, another by Elmees

saith ished; but

ans; I desire to be loosed from hence:

ru 1, . 1, And tosleepe, and ro beextinguishe

To be with Christ. And it had bene better to haue continued lining, than to haue departed into 7 loꝛ here wee acknowledge and

7 read that Lararus was caried

Lord. Pozeouer,we into selicitie, and the rich glutton was cast into hell. And to that other rich man, ubich decreed with himlelfe to inlarge his barnes, (and to late vp foz manie peercs to come) it is said; Luke.12,20, Thou foole, this night shall they take thy soule

from thee. Also Caryloltome in his second homilie of Lazarus, The soulcs of men (saith he)

Luke.26,22.

the ARs.7, 59. soeuet he goeth. When Stecuen was dieng,he said, Lord Iesus receiue my spirit, If the soule should haue died why did he rather — in ante place, that the godli commended their bodies vnto the Lozd. And verses. in the second to the Cozinthians the 5 hap.For we knowe, that if the canhlie manson of this

our tabernacle be dissolued, we haue a buildin giuen of God; cuen an house not Wa wich | s but eternall in the hcauens. These wozds Aare not to be vnderstod of our state after the resurrection (foz there we shall be clothed with dur bodies also;) and therefoze they are ment the' resurrection. Wherefoze soules do re; maine after this life. And in the same episfle

1 Cor. 12, 3. Paule saith; Whether in Sarg ee th

bodie, Tknowe not, &c. Which pzoueth, — bo rao oem bodie. a

of Peter Martyr.

Cap.1 o. Samuel 0z the diuell About

Qui saith, that Lazarus was Abraham, — — ——

as he thinketh that Lazarus was Iohn Baptist, and on was Herod ; and that

Chꝛist would fozbeare their names. In the 46. vcr{e,3z, of Ecclesiasticus is set th the pꝛaise of Samuel;uhere among other things it is laid, that

he pꝛophesied after that he was dead, and foꝛe⸗

shewed to the king the daie or his death,

'Contrartwise Tertullian in his boke De 4- Tertullian. nima, hath manie things most woꝛthie to be | marked, Foz he calleth the arts of magiche, a second idolatrie. Foz euen as in the fozmer the diuell faineth himselfe to be God; so in the latter he faineth himselfe to he an angel, oꝛ a dead man, + sceketh both wales to be woꝛship⸗ ped. And it is no maruell, if he dazelltheoutward eies of men, uhen as he befoze occupied the cies ol the mind. Foz so (saith he) did the rods of Pharaos sozcerers seem to be serpents, Exod 7,14, but pet afterward falshod was deuoured bp of The roo of the truth. And wheras the Symonians sap that _— they can with their inchantments call vp the dead vnto life, that was onliea mere imagi⸗ nation and a mocke. And euen fo the diuell in this place mocked both the witch and Saule, and deceiued both the eies ol the one, and the eares ot the other. In Lybia (saith he) there be Nasomons, vhichlie at the tombs of their pa⸗ rents, and in Europe French men, which lie watching at the sepuichers ol to the intent they may recetue fro them after they are dead: but he saith that in those = things there is no certeintie 02 soundnes; and that they be vaine lies and phantastes.

; thing purposetie of this mat / Origin, | of Balam he saith, incanr Cap. 10. Alusiont of

Steven do the mtent they may pumth them) vhereas with honest

can dos ina · in the meane time they speake not

nie things mien,

against the

pg that he was able to bing him? Be and, 6, C(wereth, that he had power to tozment Job, Ladbar, 31. and that he coueted to sist his disciples, that he Mau, g. set Chzist vpon the pinacle; and furder, that

crosle, — — it is likeite that Samuel also might be raised againe without ante impairingof his felicitie: doubtlesse not by ame strengih oz power of the diuell, but by the permission ot God, that he might terrifie Saule. So da some vnderstand that which was done Num. 22, 2 in Balaam; foz he was a suchsaier, and toke his iournie, to the intent that by magicall charms he might curse the Jewes: but God pꝛeuen⸗

tedtho cumming — Howbett of this nothing.

may bem92eeasilie — it was not Samuel, but onelie a vaine tmagifm lege ; — 5

— Bat he 3 ORE she

lie foze-hewed what would come — 1 namelie, that Saule with his sonnes should

ucrthzowne.Buthe answereth, that no new o2 wonderfull thing — foz the dinels true confeled Chist to be the sorme of God. And in 1. r

the intent he might terrific 5 he,ubich had taken counsell of eutll spirits, might be afs flicted with an cuill answere. But he addeth; bow might Saule be with Samuel; a wicked

This J make mention of, soꝛsomuch as J

s, that they ubich affirme the bodie of Chat

to be in euerie place, haue no reason so to sate;

Foz if that were true, then the soules of the

godlie should be in euerie place also. Fo: Chzilt

saith z Wheresocuer I am, there also my minister Iohn. 12,6

shall be. And by this meanes there shouldbe of vbi⸗

of peter Martyr,” 2 Cap. 1.

vans, ty ;

;

wise it was Samuel: foz thus tt is wzit- „And when he was —

Cap. Os of Godintermevled his owne seife: enen sv uhen this witch called vnto hir an emill

bots memes re, e, night i hare

sent Samuel. | — ; bicause it seemed to

as uhen Balaam would

Part. 1.

Pag. 76.

and illusions. part... of Peter Martyr. would anfwere him fert todeniet itisnot credidle, that he — habe

— —— be done bicause he fozbad it: neither — — y-

— un andby touching peak —— — et ledboths

the Glee, | Cmans phantasie, that it af blind man

either of the phan to mmon- tasie.

The Commonplaces Oap. 10. Proofes thatthere net ew ore — - that Heres amie certeine nature of

——— Ä2 airie, lome fierie, and some ftarrte

ther 4 which scemes — pov — tons that a man should be changed into a wolfe. But

x © ismegistus (as EG on of Trifz inhis eight boke De canit ate Dei, — „ — thcre be indeed ame spirits at

all., he faith, that Intel-

1.4in.22,23. histozie of Achab, a lieng spirit was in we

concerning the vpper region will not dente, but that there be spirits there, Fozsa Paule tothe Tjhesians satth; Afier the Ephe 2, 2.4

that ruleth in the aire: and afterward in ©. 12

ol Peter Martyr. Capatoc"! Pag. t.

— der | things to come are

that nouncethof the tempest, and the

ir dies pꝛoper and ot their owne ( as some thinke ) — nimble and reavie, —— + ina verie thozt space thep can lic WRC

when GOD was taking counsell to decetue

— mach ae

they me

oth Esaie saie; Let them answere vs certrine- |

lie, and truelie, and alwaies, and withouz error; quiet mind. ety t |

what shall come to passe; and we will account 18 Butyouwilldenand,vhether they ser the whether the thoughts and cogitations of men? Here they spirits see that answere, are wont tu make a doubt distin⸗ * | tion. At we vnderstand the mind tw be, as it unn. * theweth it seife by signes, and by some mouing

ments

him far better than men did. Foz he sawe bet: them thedinellcanmakehiscoiecure, what we

ter and moze neerelic,than any sight ofmarrcan cast in our nuind. Nowour eies are not io sharp

discerne, how much the aan of Chaift vid sur- lighted that they can see these things: yet the ur same Augustine in his boke of retracations,

.

: CCI 7 | att to. the intent me may keep * 32 W r N

et, enen 4 rote Os 4, 8 he can

13 0 af onen of the Ethniks we rend that the ima . pag 2 a espe at twolenerall mes; be ok get nn ns upped: that Tucci the vesfa — re hir selfe from fuf f

-

— oꝛn

2 a pets P r ages N N Mage r natter into d whose 1 1

wwe

lame infruments uus a ut

s hoose, Butt

fullthings tox | ets t .

gels. An e that 6 —— els. mer by tbe space of foꝛ. = of the Loadin'n

—

:

6 THowbeit; some that those Are no whether Es — — — be b: eu — that *9%is

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shall — ty doe mae * Now a lie is alwates joined with a mind to — may of the themlelnes wales i9{- cause (foz the diuell being authour of them, is a )ozelse of the end, fo: he shall make them, to

3. II nin were lud. 6.

—

they find the meanes tha: one thing spirits. -Secondlie, they decetur also by vsing of — -

and sa settech himselle befoze mens eies. Other⸗ vhile he darkeneth the meane, so that a thing may leemne greater than it is: elle he patteth a

— dzeame offounds: soꝛ there be no such images in their minds. But it may be doubted, that

in the 02 in paiers; neither is there ae thing better; than to reuoke the mind dailie from humane affaircs vntadinine things; that

.

. 3 * . N * 4 . * Fe 2 1 / W no A F n r c — 125 $25 0. 8 RYE ts BL 3 r * a 1 E - 4 _ +5 (<p BIT EW > AS 14 * 7 „6 ” oF r * e r SY 1 N 23 8 ©. k Fs... „ AY Cn hte Par „ 8 r 8 F "7 +... 6 8 . L * 8 e D ES a SE?ssx1 TT. > > 0A. "4 3 ER 3s i

Pag. 88. Part. i. The Common places Cap. 10. Apparitions | fitie, but e vp A ut

*

*

A®ts, 1, 10. vnto the discipies; Vee men of Galle, yee gazing vp vnto heauen? Wherefoze

an part to lie, that all these things

and deceiuings of the

i shall Fo2 if they be true things, how commeth itto + Now a lie is alwaies joined with a mind to *Note, passe then, that they be signes?Jaw shety A is ab wert, Hat thep may be called lies, of the themselnes |

| he map deceme the The wicked wicked are wanthie fo to be deceiurd and moc⸗ ace wozthle key, Fozenenas Paule saith, Bicause they receitobeprttis dec not che lone of che truh, God shall send

first do teach false things, and dw leade vs from

God; secondlte, they will also seme to be terrible, and of far greater power, than the be in-

God, deed, and pꝛomise that they will cithergine oz dw

onelie change

greater. Bat it is our part

al thanks, by whole onlie benefit we are deten ———rd nag

c Foꝛ euen as water is congraled into pse, and |

GM — — sicient, they can also nungle sonce vapour o a

ter withall,whercofcolours may be had. Fez this spirits. '\Secondlie,

see tg be dant in the rambolve ,as faith

he which dzeame ofsounds: fo: there be no such images

scriptures; 02 in pzaiers; thing better, than to rrunke the mind dailie from humane affaircs vntodinine things; that

ceine theries ot men. 2199 -yingsbak... Antithisthingnodonlie car the cu spir — — (ste

Part. 1. The Common places Cap. ro. Of counselling him befv:e, that he had taten, yet the miserable un:ctch died then fo; these spirits

— —— in ante wise

the wedding supper, did fozthwith vnderst and bo ian, — saith; O the : This is one he p — a live child out of the bellie of

{z, ich manie —— the Lamiae and conffremedhir to confesse

hirere,, followficshielusts.

tos tooke — — men

their name, bers. And Incubiand Succubi, and of Insiliendo. Although with the physicians

Ephlatecs altes is a disrase, pꝛocteding of the of fhall

adiscale. the stomach, — troubling of the head,

rit — of the discase we do —

not now spcake. begmle mens senses. hey can tempests ofrhe In= Of the Incubi and Succubi, Augustine w2- and destroie all things: — heroes ING cubiany fcfh manit things in his 80; boke De cinitare. N Succub. Dez. There werecertamenations nich fetchey

ther,the pet more vehementlics il they vnd the third, it will fare as heauen and carth hould go — —— 3 | 3 in his 18. N | De cicure Dei the mnth chapter, when he that fahle, ho there had binonce +, .-

e them into graues, and let such sights

foze then. Fo; Simon Magus could slie in the erke uso of Peer be util downe from aloft. And the Cardinal De Tue — decrees, ——

And it hapned once, that a certaine man. 5 wi kon being suddenlie taken from his house, was set in

a verie delecable-place, here after he had all — —

kart, the next mozning, vbenallthese things.

with the Diuell. Part. 1.

set dolone in the third place; namelie, vhether it be tawfull to aske comnsell of ill spirits, a to vie their helpe. First inderd it sermeth to be lawftill x fo: God bseth the labour of diuels: why then:.Cor.s, 5. shoulditnot be lawfull fo vs: And Paule deli uered men vnto sathan; and therefoze it is lawfull fo vs also to vic the of spirits;

Here we must make a Fo: we vse spirits either by authozitic t coommnandement, as when we command them anie thing in the

name of God: oꝛ else by acquaintance, felowship,couenant, obevicnce, o pꝛaiers. God bea- Matt. 17, 8. rethruleouer the dinels, and Chaftand the apo⸗ aRs.16, 18. tles commanded that they shouldgo ont of tho why it is bodies possessed; but to require oz expect anie not lawfull thing of them vpon anie couenant on bargaine, cose ry that is not lawful; h tt is wolatrie, Arm ige bt dives, dell sekech nothing moe, than to lead vsfrom God, to the wozshtping ol him. Here vnto also tendeth customs,ceremontes, and sacrisices: by this meanes men fall from God vato the diuell. Further, they vhich do these things, do sinne

with sceme to bg x4 delighted

S$am-28, 19, Saule may be an vs. Che diuell indeed feigneth himlelfe to be compelled, and to be bound by little fones oz rings: howbeit the samecompulsion is onelie a voluntarie and dectitfull compulsion: he teig

neth, as though her would cast ont another spi⸗

rit,but it is nothing. Foz the ill spirits de hut dallie one with another to deceiue men. one ol sake vs would commit our dotngs to a man, who

we knowe tobe full of frand and trecherir. N

the diuell is not onelie a lier, but euen the father

lt sate; e Hebꝛues had con

iurers, aS alomon wzoteerozeismes. Jknowe

0jciants. that losephus in his eightboke of —— waitcth, wat Salomon did sa, to deiue atuaie in sptrita, and to maintaine the health of man. Be descrtbethalso the |

verse. 19. that Wemutt not aske questions of the dead, dethnoreason, whie all the ozaciesccascdat one but must rather teturne ynto the lawe and testi- verie time, andsoceased, as that no ane of them No man can serue remained, —

away, euen the their place: which if they do returne, ute de nut the same ozacies — —

The eleuenth Chapter. and

Ofa | zeale, iption, — — are woont to alledge against the word.

| J the boot

De vets _..

Ofa good intent. Part. 1.

'* should steale, to the intent he would giur almen. he doubtles should purpose a god thing: bat bi — — the intent wozke is made god (as they by anhaby The worte

tuall gad intent; that is at ey te thay _—

rie. and other like; Cr ork Rom. 3, 8. — firme; that We must — Anil: to che intent chat good maycomethereof:Whers duns boni. foze an intent isenill.twomaner of wajes; to To a good wit, either by the nanghtines of the end, ozelse meanes.But the intent can neuet be

int ent is te

both the

— is. Pow tv how Hep tir good.

Pag. gi. , Part, I. A good in- gur wozks, but pet such as is adozned with faith,

— mann

faith and 4 Beni |

2 - Wherefaze the Lon in gospell of Matthew

r ierhapter thy The hehe of thy be thane eie, and if thine eie be sin thy bodie shall be light: but if the light chat is in thee become darkenes, how great shall che darkenes then be? — — ine in his fe 20. chapter, nge to be vndersod f

wh doth

The Common places

verie deed, as it hath refpect in this place, can —— of the halie scriptures, Dr —

he condemned the zeale the Jewes, he declared the same to be void of knowledge, and by one wozd noted that tobe a — rene

from the one and the other, are of exceeding and ot an dinersitie. With a god zeale was Chaift cuill zeate. — + — lohn.z, 17.

the The timewillcomewhenthey shallchinkerhey leb. 1c, *

deo God seruice, which afflict the

people of Christ. Alsa, Peter kindled with an im

moderate zeale ue out his swozd to strike those ichn 18, 10 vubich laid hands vpon Guist. There is vet another difference betweene the zeates,foz emillzeale bz&deth hatred; but god zeale doth most of all tone with charitie.

Fox although Samuel waz 1. Saum. 16,1.

:

„ Wherefoze the Nicodemits of onr thue In Komt 10 1. bn Ce Nico:

—_ M8427; % rence be= : 4 = ewes a Te” pt * en | Fe wear vo the * | | 33H 3. Vis ” ab Tonbebs bits ite ware bt en 7 5 1 1 eee eee eee t be. the n + core by + he | prelcriptid.

of Custome. Part.1.

:batif EN Dn at if the titie be god,

=

02 by inheritance, 2 by oym But besides,

ed by violence, and iti against dd of God. And pet Hostiensis Hostiensis. custome is Nad

23. in lawes

| ef A noughtte ther wich nature ozpublike right, is a naughticr that conten - custome. But that vhich J haue affirmed, hath *

rie 0 — u — naturt, oz —— IINS ren said to the Pharisies; Yechypocrices, e common But the — ws or breake the commandements of God — right. able, is by our the space of tha rraditionssike? for God faith, Honor thy father aich. 5. pearesʒ but in things vnmaueable, ten aꝛ ten · and thy mother: but yee sfaie; Whoso shall saie to if his fatheror mother; By che gift that is offered

me, &c. Mey haue pꝛescribed vnto

custome,but that was not lawfull in a thing quite contraxie tothe woꝛd of God. 9 There was a cusfome in theregion of Tauwere strangers and ghests,

Che time required fo} prescrip-

SAL th

in the chapter by

by length of time. Foz respect tothe wozd of God, and constder with vhat conscience a man possesseth anie

people consenting k ther And this is onlie the difference betwene cu / what ts th stome and lawe, that there is a secret consent in (0m en the one and an open tonsent in the other: uhere⸗ g — — renoked without ann lawe. danger. 0 Politik admonished, , . that Men uhich haue learned to do things with

;

There ia anoldpzonerbe, g ng x is, Lawe and countrie. F62eurrie hath tertaine customs of his owne, hich cannot casts

lie be changed: but yet (as J said) uhen they im⸗ is the wozd of nature, oꝛ common

e, zescribe, fo: then they be not customes, but beasflie cruelties, It is well set

Of Custom

Part. 1. The Common places plate : let no man be so bold as to prefer cn foz

it is not sus

vnder one kind : namelie,

sutlitient that fome done ol som son, and men,2: that it be often done; vnles it be so dane, that vie

that it be recciued into a vie and an ozdinance to be obscrued. Fo2 there be manie things done

either vnaduiscdlie, ozof neceslitie; and yet we rupted,

would ———— — be —_ *. cu⸗ stome. In the digests De itmere priato, lawes the fist and lasf: Admit J go thzough the ficldonce, twise, oꝛ th:ife; bicause the high wate ——— and

atight sertice therein 4 No verelie: neither was it my to passe tough thy field to ante such end, but J was compelled to be — right instituted by manners; vhich is taken fo: a lawe, where lawe it selfe faticth. It is requisite, that this should be a lawe,

koꝛ manners

ctarius ot les

: espetiallie in the first ted by tyꝛants persecuted ci · Fp it a inge c prince shall gine indgment Note. against custome, then custome is boken. As it man is cast᷑ ont ot his possession, oz when a matall these things (as J said befoze) must be redu⸗ rule of Gods wozd. Onlie this

fate of the Jcwes. The same exception do we also take against cur ad

be anoided. Thin

that Deut 12,33. adde to, oz take awaie anie thing fromhis.cuinhis lawes andcommon-weale lonothing should be made neu in things | — —. 3 men 5 ce fourme of a common-weale is fometimes al- Dans tered, Reither do those lawes which scruc fo! |

them: solawes likewise now and then, by

cesse of times are amended, and reduced to a better fourme. But none of these things takes r — — wales one manner ol common-weale, and no: ward dathing is hidden from the vnderstanding of

uernment of the church

the authoz of the lawes; he fozeseethall things, atterech not neither is his knowledge augmented by the the foume. successe of time. Wherefoe there is no cause. IIER

wozd.

Type welse Chapter. Of sundrie things attributed Into God,

and the holie Trinitie; where his god. head is prooued to be in the Sonne and i che holie Ghost.

9 E nature of God is u 1. Sam, I) infinite, so as it cannot 17, versc. . pe compꝛehended vnder

Pag. 100. Part. i. The Common places

there be anie parts in God, but bicause that

we onlie by such eleus t parts may gather of and ma-

In t. Sam. o And that this may be the | |

29,verse. 6. dhe is called Ichoua of , that is, To be: ;

whercof und that name agreth pzoperlie vnto God, they haue said; The L

po is cal · F02Godis so an eslence 82 being, as the same inthe new testament Chailt is so oftentimes

And vndoubtedlie, rit; anda spirit first signifieth things that be without bodies, oꝛ that haue light bodies, as

koꝛ der

im bis Treatise,

1563. pag. 4. 3 The wars which bein the m hesse 7,verie.23.

kens and effects we de in some part vnderstand of him: thereofare those names, which signifie some p2opertie of God. The Jewes being led of a certeine superstition, pzonounce | all

Part. 1.

to Gad. all these things are spollen of God humselle. — Foz so Dauid Thom

dale ee be added; ae eee some would by Apostrophe oꝛ conuersion of — Jewes, which me thinke is not pꝛobable. Foz Dauid talked not ot these things with eopl but secretlie with God. Uherefoze J thus to vnderstand them of God himselfe, and to ascribe these maruellous things to one God inthz& persons. But God came to deliuer his people, hen he sent Moses & Aaron vnto them: r added withall; And Iwill be weich thee. God Exod3, ir. gaubtlesse is in euerie place at all times; but pow So then he is said to come, when he doth same great — q new thing. And so he was said to be among

the Jewes, when he smote the Aegyptians and Lau, their sirst bozne. Me ts Ee

befor

them. — Ps ro worshipped the golden calfe, and that God was angrie, hc would not go fozth with them, vet Foxd.33, 3. 32 pn re

of Peter Martyr.

Cap. 2. Pag: 101. thew saith; that We must baptise in the name of Lott part the Father, ofthe Sonne,and of thebolic Ghost: 2914-7 In uhich wozds he sheweth, that there be the Ning 17 persons coequal one with an other. And we read

in lohn; This is life cuerlasting, to knowe thee, john. 1, * F thou lohn. 14, 6,

hast sent. Neither might Chꝛist be called the

affirmed himselfe to be God. Furtherinoze, ve⸗

ryfirmeisthat saseng; And God wasthe word: lohn. r,

especiallie sceing it is added a little after; And

the word was made flesh. Where thou scest, that

the subtile argument of the Arrians taketh no

place, icherby they affirme, that Chzistno doubt

was called God, but pet that he was not so indeed; whereas lohn saith most plainchie z that

The word was God, and was made flesh. Fur- lohn. , 14

ther we read in the same John; that No man

hath seen God at anie time, but the sonne which Iohn. z, 18,

is in the bosome ofthe father, he hath declared

him. In which place thou hearest, that the son of

God is exempted from the common condition

ol men. It is said by the same lohn; All chings

are made by him. Upon vhichplace Augustinc lohn. a. 3.

doth verie well inter, chat the sonne of God was gute.

not made : foz if he had berne made, then all

things that were made, had not dene created

by umz atthe lealt wise he pad herne created by

thing. Thomas eee ebene thenailesentred.x the open wound of Chaist his side, he spakefoth alowd;My Lord & my God. Iohn. 20, 9. Also & ist pꝛaied ta his father saieng; Glorisie me, d Father, with the glorie, which I had with Ichn. 1, 5, thee, beforethe worid was made: : which sateng might not stand, valesse that Ch:i(t had the diuinenature;fo2 his humane nature was nat be⸗ foe the warld was made. Also the L oꝛd saidz All FR things chat my father hath, art mine: and that the father had) the dinine nature, it is by none called in question; and so ot netessitie the sonne is not without the same. Besides, Chust testi· that my father dasth. I al- lahm. 5, 19. o do: but the action of them both, being all one, must nerds be ont and the same. 3 Before that Abra- - lohn8, 38. ——— — revbut tohisdiune nature:and noledse bo tele am che tesurrection and che life. Iohn. 11, 25. Againe; As the father hath life in himselfe, so he to the sonne to haue life in himsclf. Iohn. 5, 26, it is p:wued, that the sonne is cquall to the facher. And the same Iohn wꝛote in his first epistle, the sist chapter; And we are in him that 1. Ioh. 3, 20. . ig. s

Pag.102. Part.1. is true: that is, in his sonne Christ, which is veric God, and eternal life. Our sauionr said to Nilohn. 3, 13. chodemus; No man ascenderh into heauen, but

he that came done from euen the son of man, uch is in heauen. And was not in heauen, while he talked with the Jewes, vn⸗ lesse it were as touching his diuine nature:netther did he descendout of heauen, but inrespet that he was God.Of which comming downe,he 1obn. 6, 38. againe testifieth, upen he saith; I came downe from heauen,not to doo mine owne will, but the Tohn.16, 28, will of him that sent me. Againe, I came out

5 All thcse things must be referred vnto the

diuune nature. Jn the Apocalypse alsohe testifi-

Apoc. 1, 8. eth, that he is a and a, The first and che last. And

in the same boke, che 19. chapter, it is mitten of

Cult, that there was waitten vpon his thigh,

Apoc.19,16. and vpon his garments, King of kings, and

Lord of lords, And least thou should imagine,

Addition that that title, was the Epicheton ascribed vn

of namt. fo God, there is mention made in thescauenteenth chapter of the lambe himlelfezthat He had

Apoc. g. 14 the victorie, bicause he was the King of kings,

and Lord of lords. TThich p:opertie, that it

longs onlie vnto God, it is manifest by the first

epistle of Paule unto Timorhie,uhere,towards

the end of the epistle. it is wꝛitten; Vntill the ap-

1. Tn, 15. pearing os our Lord Tefi which he shall shew in

due time, that is blessed, and Prince onlie, the

King of kings, and Lord of lords. To the No-

Rom. 9, 5. mans he saith; Of them came the fachers, of

whome,astoudiing the flesh, Christ came, who

is God ouer all, blessed for euer. Besides, uhen

Deut. 6, 13. jt is commanded; Thou shale worship the

Lord < him onlic thou shalt =

It is said by vnto the Philippians ; In

Phil. 2, 29. nme of lelus, let euetie knee) bow, Boch of

* things in heauen, of thingsinearth, and thi

* * bringeth his sonneintothe world, he faith, Let

cbr. 3, g. annointed thee with oile of gladnes aboue thy

made or. Tirus. 2, 13. inuisible, or thrones, or dominions. Gato Titus; We expecting the blessed hope, and com-

The Common places Cap. 12.

ming of the glorie of the great God. Pete Chiift is most plainelie called The great God. | And in the second to the Cointhians; When he 2 Cor. s, 3. was rich, he was made poeore for all men, not be meant that he was rich, but in respect ol | his dinine nature. And in the first epistie tothe 1. Cor. 2, 8, Cozinthians; If they had knowne him, they would neuer haue crucified the Lord of gloric! And in the eight To vs neuettheles 2. Cor. 8,6, there is one God, which is the father, ofwhom are all chings, and we in him; and one Lord Iesus Christ, by whome are all things,and we by him. But if that all things are by him, verelte there is no doubt, but that he is God. And vnto the Galathians, as touching the time of infidelttie, it is mitten; When as yee serued those whichin Gala. 4, 8. nature be no gods, &c. By uhich words, the contrarie is gathered; that saeing they were conuerted vnto Chalk, and serued him, they ser⸗ ued him that in nature is God. |

But to followe the sure and moze vndonbted | testimonies ofthe old out of Dauid Pfal. 170, 1. we haue; The Lord said vnto my Lord, Sit on my right hand, vntill I make thine enimies thy |

Esaie calleth him Emanuel. And a- Efie. 7, 14,

gaine he saith; His name shall be called Won- Fe. 9, & derfull, a Counsellour, God, &c. Ieremie in the 21 that he mult be called God our e righteousnes, t he vseth the name I maton. The verie vhich thing thou see to

citie, J meane

kevonebythe same bg, ben. 5 of God, oz of the church; pet neall that doth apertaine vnto Chaist,

able toreckon his generation? And in the Pzothet Micheas; And thou Bechleem of Jewrie art Miche. 5, 2. not the least e thousands of Iuda: for out of thee shall come forth vnto me, one chat

are againe

saie, that which is cited by Paule in the 1 5. chaps

ter to the Komanes; There shall be a rate of

Iesse, which shall arise to rule ouer the Gentiles,

andin him shall the Gentiles trust. Andcertaine __

itis, that he is to be accursed, which puttech ante lam, un

hope Therefoze, seeing we mult 6 , 28,

— — ho Whadau va 14. 6 vpan, it plainelie appereth that he is God. 5: ® 5233,

The Godhead of

of Peter Martyr. Cap. 12. Pag. tog.

the holie Ghost. VVhether the holie Gho

6 Nowtt shall not be fromthe purpose, fo consirme by manie reasons,that the holy Ghost spirit, sometime

the mind, whereby we are maued to do anie

thing; it is also transferredto the fignifieng Why our — — from

angels, which angtla, and cies: pea, and it is so far dzawne, as it repzesen- Sod are teth ere Galen.Which — — chere vnto, bicause

matter, as be the call Intelligen⸗

gels, and vnto our soules. And that it is attribu ted vnto God, Chzist sheweth, vhen he saith; 1okn.4, 24. God is a spirit, and concludeth, that

the of the Trinitic, which is distinct

doit S bolt third from the Father and the Sonne. And ol this

pzaieth, the Father hearcth, and the Comfozter

is sent. Andagame z He shall receiue of mine: The fourth whereby is signified, that the holie Ghost doth so ws differ fromthe Father and the Sonne, as he is deriued from both. And least that anie man should thinke, that vhen Chaist pzomised that the holie Ghost shuld come vpon the belceners (as in the daie of Pens tecolt it came to passe) onlie a diuine inspiration

and motion of the mind was signisied, che woꝛds

of Chaift are against it,vherem he said; He shall the fitt teach you 1 bring all things to your teafon. remembrance; which I haue told you. Bit in- Lohn. 1416. spiration and motion of the mind, donot teach

no pzompt anie; but arc onelie instru⸗ ments, whereby ing is taught and pꝛom⸗ pted. And the action of teaching and pꝛompting,

cannot be attributed but vntoone that is a per son ed. hich is pzoued by ather wozds of Chzift,vhen he (aid ofthe holie Ghost z He shall Thefire

speake whatsocuer he shall heare. And that this Fer len.

perlon pzoceedeth from the Father n

Sonne. it is euident enough in the same of John, chere it is mitten; When the Cornfor- Iohn. 15, 26 ter shall come, whom will send vnto you: euen The 7. the Spirit of truth, which proceedeth from the ttalun. Father. Sting the sonne saith, that he will send the Spirit, and as we said befoze) affirmcth him toreceiue of his; no man doubteth, but that her rom the sonne. And he now erpꝛesle⸗ 8 — — nr Nou haue we out ofthe holie whether scriptures, that the person of the holie Ghost is tbe bolie distinguished, as well from the Father as the <a be Sonne; and that he p:oceedeth fromthem both. Now must we see,vhether he be God. This doth Paule shewtwomaner of wates: sirst, when it is said; There be diuersitie of gists, but one Spirit; The fir diuersitie of operations, but one and the same reason. God. But to giue gifts and spirituall faculties, Cor. 12 is no vhit leffe, than to distribute operations: — — sald to distri⸗ bute gifts, + God to impart actions vnto men, it is manifest that the holie Ghost is Cod. If the spirit be the authoz of grates, the Father of o⸗ ʒ it is meet that the holie Ghost should equall to God the Father. Further it is ad ded; that The same spirit dot worke al8thele The second things, distributing to eucric one cuen as he raten. will. Bering then the souercigne chaile is in him e gifts, he is God. And it is temple of God, and the Spi- 1. Cor 3, 16. if anie man doo yio- The third But it is not meete soꝛ anie creature to haue a temple, seeing the same is pꝛoper vnto the di⸗ nine nature. Wherefoze, sceing we be called The temples of the holie Ghost, it is nom ma⸗ nilest, that he is God. ae

Part.1,

uot butioey trag; we build them (saith he) vnto-Gov, al- — they be called The memories of tyis. and out of Au

reasoning Neither didthe onlie once saie; that We are the temples of the holie Ghost, but he hath the verie thing — — — 10. Witten; And d yee — — dies — ofthe holie? Furs of creating, which is pzoreason.

God, is ascribed vnto the holte Ghost; Plal.33. 6. ng Dauath ware; By he or of the Lord were the heauens made, & all the powers ofhimby the spirit of his mourh.. — — f. 0% 39. Send forth thy spirit, and and thou shalt — And in Matthew it is said o the bodie March-1:20: could be bzought fozth in the virgins wombe That which is borne in hir is of che botis Oholi, Luke.t, 45. — Ghost shall come vpon thee; nd the power % the molt high shall oucr- — Seeing then the holie Ghost hath the power — (as it hath bene decla- 2 same — tye Coꝛinthians it is t. Cor. a, In the ver se 10. — he searcheth the bottome of Gods se⸗

crets: —— ms > the apostle maketh this

— — of man whichis in him: :cuen so the things chat be of God, none knoweth but the spirit of God. And fo he will haue it, that euen as the spirit of man is vnto man; fo the spirit of Ood is tcwards God. And no man is iqno;ant, but that the spirit of man

ofman; whereby it is

be fourth thermoze the

lame nature that they be. wꝛitten in Romans; And ifche eee ee Iefus ftõ death, do — in you, hethat raised vp Christ shall also rane your mortall bodies This plate declaret thor the — vato th who in the same episile is shewedto be- = vatothe sonne, whenas alittle befoze

- tissatd; Herharharh northe spirir of

fatherasof the forme, bets uhol partaker of

The Common places

himfelfe is this fozme ol

Cap. 12. their nature. 1 Ky 9 WPazeouer apostles chapter, Peter satdto Ananias; How darelt ou. lic vnto the hole Ghost? Thou diddest not lie The eight

vnto men, but vnto God, Now in this place, ***n. he most manifestite calleth the holy Ghost God.

spirirs the apostle to the Hilipians, — Beware of dogs, beware of

cull workers,be ware of concision:tor webethe circumcifion which setue God in — — There vou se, that the wozshiping of the Grecianscall A cus, is dom vnto the hole & w. plate it is read in the genitiue case, T5 8: AS S A — — — I assrrec. ser the place is not verie sicme; fo: some interpetit Seruing Godin spiric: but yet J thought it gun to shew that she fathers haue vscd this argument. Batil in his treatise De /p-rts santlo, the Basil. 22. cha. and also Didymus De spiritu santo de: Didymus, = — — which can be in diners ©%* nut

vntothe faithfull without Chaiff. He addeth ä ——ů—ssr5— — un dopted to be | a of God: wherefoze by =cnth te ·

son.

thatisnot God, canavopt nie in be thechiltpen — — Gene

holie Ghost said, e me P d Bars reason. nabas vnto the worke of the ministerie/where- Ad. 13, 2. vnto I haue chosen them. And there is nao doubt,

The Godbead of

the holle Ghost, Part. i.

1, 3. haue said; All we things are made by him: by

lohn in f. thatmeanes he hadnotercladed him teile from

th: number of creatures. Againe he citeth that

john. 16, 4. saieng of Iohn; He shall receiue —.— a —

* camnot(satthhe) vnderstand this to be spoken

aba. thebodienonozvetefthesoule; another it mut

be vnderstod of the dinine nature. He also ta⸗

keth the testimonte of Blaie, vhichis wutten in

Luke; The Spirit of the Lord hath annointed

me, and sent me to preach glad tidings to the

pchre. But there is none that hath power to send

Chꝛist, no not as touching his humane nature,

vnlesit be God. Me read in the psalme; I will

heare what the Lord God will speake in me:

* but when Dauid spake these woꝛds, thete was

none spake in him but the holie Ghost, vherfo:e

Heb. ro, 15, The holie Ghost hath testified, This is my testa-

Theis. ment that I will make vnto chem: hecallcthit

tlaan. histestament, uhich onelie God made with his

people; uherefoze it is manifest that the holis holt, hich did speake, is God.

10 And in the first epistle of Iohn, the fift

; There be three, which beare witnes in

heauen, the Father che Word, and the Spiritzand

these three be one. Manie waite, that this testi⸗

is Ierom in his pꝛetace epistles,

scho saith that these woꝛds are in the Greeke, but

haue berne left out by the Latine translatours.

lerom.

Cyril. he reciteth in the 14. boke of his Thesaurus, all this uhole place, and omittcth this particle.

Augustine. A the Latins Augustine and Beda read

Beda. not these wozds. But Eraimus in his notes vpon

Erasmus. this place shelue th chat there was sound a Greek

Abooke bonke in Britan: mich had these words: also the

found in = Spanish edition hath them. But admit that

£nyiand. these wozds be not had in the Greeke copics,the

— ro > ffrength of the argument shall not be anie thing

— diminished foz that cause: foz that which we affirmets by the other particle of the sentence, tthichis sound extant as well among the Creeks, as among the Latms, namelie; There

Augustine water, a icit. Augustine Maximus the Arrian bishop, in his — the 1 4. chapter vseth this place; and he would,

the the Father, bicause

water,the andshed his bloud foz vs. Finallie water, in his holte 6host. ludgement, doth manifestlie declare the holie

Wherevnto the Gospell doth veric well a gree. Foz whereas Jesus said; Rivers of liuelie John.7,38, water shall lowe out of his bellie, it is expounof Perer Martyr.

Bet Cyrillus heretnagreethnot with Ierom : fo:

| pag. 05. the Spirit, in him. persons are re

Cap. ia. f ded that he spake this as vhich they should receine that There loꝛe insomuch as the thzce py are pꝛesented in these thze names, and that it is ads

treating vpon this place, doth vzge that particle; And they three be one. And be would haue it tobe a stedfaft and firme thing in the scriptures, that ichen anie things are sgyv to be one, they differnot in substance. Eten as hen we read in the Gospell, that Ch2ift said; I | and the Father be one, there was ment to be one 19ha.19,30. nature,bothofthe Father,and of the Sonne: so (lait he) we must now vnderstand as touching thele thzce, that they be one.

17 Cyrillusthus argueth vnto this matter: The 20. Iohn saith; It is the Spirit which beareth record: teasou and the Spirit is veritie, bicause there be thꝛee ich beare recozd vpon the earth; The Father, the Word and the Spirit, and these thtee be one: but and if ye receiue the testimonie of men, the testimonie of God is greater. In this place thou scest ( saith he) that the testimame of the holie Ohost, is called the testimonie of God;

God uhereby it is pzoued, that the holie Ghost is God. And ——

otherwise. spi⸗ rit, bloud, and water do varie in nature oz kind one from another. Thirdlie,

— Ghole. — — read some · chere; These three be vnto one, as though it should make foz the Arrians, which said, that these thzce persons be vnto one, bicause

hini a Father, and he sh — Bs it is as it it were said; I will be his Father, and he shall be my Sonne. And *

Part.1,

Andlcast we should thinke it lawfull to build fcyther whoventeththatwe braly temples vnio mar. 3 we- build them (saith he) vnto-God, alvnto mat⸗ though they be called The memories of martyrs: tyzs. and out of Au himfselfe is this fozme of

reasoning gathered. Neither did the onlie ence saie; that We are the temples of the

holie Ghost, but he hath the verie thing in the sirt chapter ofthe same

waittenz And do yet not knowe that your bo- — ofthe holie? Furs thermoze the power of creating, uhich is — per vnto God, is ascribed vnto the holie

sering David hath witten; By the word of the Lord were the heauens niade, & all the powers ofhimby the spirit of his mouth. And againe; Send toeorch thy spirit, and theyshall be created, and thou shalt renew the face ofthe earth. And in Matthew it is said ofthe bodie of Gxist, which Match. r, 20. should be b2ought fo2th in the virgins wombe; That which is borne in hir is ofthe hole Ghost, Againe; The holy Ghost hall come vpon thee, and the power of the most high shall oucrshadowerhee. String then the holie Ghost hath the power of creating, (as it hath bene declared) vndoubtedlie he is God.

In the same epistle to the Coꝛinthians it is said, that he searcheth the bottome of Gods secrets: t it semeth that the apostle makech this a. kindof The things which be of man, no man knoweth, but the spirit of man whichis in him:cuen so the things that be of God, none knoweth bur the spirit of God. And fo he will bane it, that euen as the spirit of man 1s vnto man; fo the spirit of Ood is tewards God. And no man is iqno:ant, but that the spirit of man ——

Pag. 104.

The fourth

Luke. r, 45.

The fift rea. son.

wꝛitten in the epistie to the Romans; ' spiritothim,whichraised vp Iesus clus Ki death, doo abide in you, hethat raised vpChrift shall also raise $ your mortall bodies. Thisplacedeclareth.that the holie Ghostdach belong vato the father, who inthe same epistle is shewed to belong also vatothe sonne, when as a little befoze it is sad; He that hath not the spitit of Christ, che lame la not his. But in the eptstle to the Gas

yee of his sonne — — sing the hoc Gholk is the spirit aswell or we facher as ol the lone, he is uholic partaker of

The Common places martyz2s, let vs heare Augustine, |

9 Pozeouer in the Acts of the apostles the fift As chapter, Peter said to Ananias; How darest thou . lie vnto the holic Ghost ? Thou diddest nor lie The eight vhtomen, but vnto God, Now in this place, alen. he most manilestlie calleth the holy Ghost God. Augustine in his boke De trmicace, q elle uhere: and Ambrosc also De — — Phil3, the apostle to the Ichilippians, chapter, ; vherehe waiteth; Beware of dogs, beware of evill workers, be ware of concision: for we be the circumcision which setue God in the spirit. Wherepousce,that the wozthiping of God uhich the Grecianscall As Js, is don vnto the holie i w Ghost, ubich he calleth God . Albeit in some war; placeit ia read in the genitiue case, 755 S: as SN ifthou shonldft sate, Seruing he spirit of God. J Hg. ser che place is not verie ficme ; fo: some inters petit Seruing God in spirit: but yet J thought it gun to shew thatthe fathers haue vsed this argument. Balil in his treatise De spnitu s antio, the Basil. 22.thap. and also Didymus De spiritu savito des Didy mus. clare that to be God, which can be in ders cad places at une time: hich thing is not agrirable to anie creature. But that the holie Ghost, was pzesent with the apostles and pꝛochets in sundae

parts ofthe wozld, at one time, no man p2ofesbega doubteth: vherfoze it fol-

Allo Basil againft Eunomius alleadged the — — chapter; And in this end that Christ dwelleth in vs,and we in john;.

— haue receiued of his spirit: ichich

should not be trie, if we should account the holie

vntothe faithfull without addeth | — — The eledoprectto be of God: wherefoze he ze.

himseife is God. Foz the scriptures do ruetie '*" 10 uhere tall him The spirit of adoption. But nne. thatisnot —

of God. In the Acts of the aposties we read; Ihe The welle holie Ghost said, Separate me Paule and Bars reason.

nabas vntothe worke of the ministerie/where- Ads. 13, 1. vnto I haue chosen them. And there is no doubt, but that it is the part of God onclie to call vn⸗ to the” minifterie. Which reason Achanasius Achane sus vleth in disputing agatast Arrius. There is al F reasob:ought the twentie chapter ofthe Aas ubere bon mn Paule thus ad monisheth; Take heed vnto the Neve, whole flocke,wherin che holie Ghost hath made you ouerscers, to gouerne the church. But it is the office ol none but of God onlie, to chose miniffers aw bilhopsokthe churches.

Ambrose Allthings are

of these wozds ; the hohe m the Cuangelist : and — *

Part.t.

the holie Ghost b

reason,

the bodie,nono: yet of the soule; and then it must be vnderstud of the dinine nature. He also ta⸗ keth the testimonte of Bfaic, ich is waitten in Luke; The Spirit of the Lord hath annointed me, and sent me to preach glad tidings to the poehre. But there is none that hath power to send Chꝛist, no not as touching his humane nature, vnlesit be God. Wereadinthe psalme; Iwill heare what the Lord God will speake in me: but when Dauid spake these wozds, thete was none spake in him but the holie Ghost, vherfo:e pheis God. Inthetenth to the Hebꝛzues; Heb.r9, 15, The holie Ghost hath testified, This is my testa- The is. ment that I will make vnto chem: hecallcthit aba. histelfament, ussich onette God niade with his people; uherefoze it is manifest that the holis Ghost, which did speake, is God. 10 And in the first epistle of Iohn, the fift

; There be three, which beare witnes in heauen, the Father, the Word, and the Spiritzand these three be one. Manie waite, that this testi

The 17, reason. Plal-83, 9.

monie is not found in the Gre hom lerom. is letrom in his pꝛetace ofthecanonicallepisties, uho saith that these wozds are in the Greeke, but haue bene left out by the Latine translatours. Cyril. Vet Cyrillus herem agrieth not with Ierom: foz

he reciteth in the 14. boke of his Thesaurus, all this uhole place, and omitteth this particle. aueustine. Among the Latins Augustine and Beda read Beda. not these wos. But Erasmus in his notes vpon Erasmus. this plate sheweth that there was found a Creek Avooke bwke in Britan;, which had these words: allo the foud in Spanich edition hath them. But avmit that £ny1nd- these words be not had in the Greeke copics,the = = strength of the argument shall not be anie thing vu eartls diminished ia that cause: foz that which we affirme is pꝛoued by the other particle of the sentence, thich is found extant as well among the Greeks, as among the Latins, namelie; Ticre John. y, 8. be three things,which beare witnes on the earth Augustine. bloud, water, andthe spirit. Augustine Maximus the Arrian bishop, in his third

water,the andshed his bloud foz vs, Finallie water, in his holie hol. ludgement, doth manifestlie declare the holie

Wherevnto the Gospell doth veric well a gree. Foz whereas Jesus said; Riuers ofliuclie John.7,38, water shall lowe out of his bellie, it is expoun

of Peter Martyr.

Capi. Pig 105. ded that he spake this che d — — 2 —

Wherefozc insomuch as the th2ce persons are res pꝛesented in these thee names, and that it is ads ded withall, that these thzee be one; it is mani⸗ kestiy declaren,that the thr diinne persons haue one and the selte · same substance. And Augu- {tine treating vpon this place, doth spccialli vzge that particle; And they three be one. And he would haue it to be a stedlast and firme thing in the scriptures, that uhen ame things are sgyv to be one, they differnotin substance. Elen as chen we read in the Gospell, that Chꝛist said; ! | and the Father be one, there was ment to be one lohn. o 30. naturr, both ol the Father, and of the Sonne: so (saih he) we must now vnderstand as touching thcle thuer, that they be one.

11 Cyrillus thus argucth vnto this matter: The 20. Iohn saith; It is the Spirit which beareth record: reasou and the Spirit is veritie, bicause there be thꝛee uhichbearerecozd vpon the earth; The Father, the Word, and the Spirit, and these three be one: but and if ye receiue the testimonie of men, the

testimonie os God is greater. In this place thou

serst (saith he) that the testimonie of the holie

Gholt, is called the testimonie of God; hereby

tt is pꝛwued, that the holie Ghost is God. And —— that those thzce (A meane the spirit, bloud, and 1 re water) do repꝛesent the ther persons, it is shew- n cn the ed by thze reasons. The first is taken from thzee per⸗ the Analogie oꝛ conueniencie of the signes: sons. vhich Augustine recited. Secondlie thoupercels 7 uest, that those ther are said to be one; uhichis 2 not merte fo; them,vnles thou shalt respect those

things which be rep:esented : fo: otherwise, spi⸗

of the neuter gender,might takenoplace,vnles tt should be aplied vnto those uhich are pO, pert, DMs read some-vhere ; These three he vnto one, as though it should make fo2 the Arrians, which said,that these thze& personsbe vntoone, bicause

The Hes bzue phat.

nature,

cometh neere vnto the Yebzue: soas To be vnto one, and To be one, is the selfe-same thing. As vhen we rrad in the z I willbevnto hini a Father, and he shall be vnto me a Sonne: it is as it it were said; I will be his Father, and

he shall be my Sonne. And in 1 | ey

Part..

Pag. 106.

vnto them 2 God, is

tion, it should haue The 21. rcason.

ffirring

paiscs, Iohn in his

11obn. 5,6, first epistle saith ; The spirit is truth: and this cannot be witten of acreature, seeing truth is — — — — 8 are wont to alledge the beginning S, gofthebokeofGenesis,vhereitis said; The spiason. * rit of the Lord moeued vpon the face of the waters. |

ginning, it is all one, as to saie, By the beginni 5 — — that the EN erpolttoꝛs interpꝛet

adde, that Paule in his epistles — — — the sonne, but he also speakethofthe halie erp2cslic,o2 by adding tohim. AndBa- {il sheweth, that it was a custome receiued in

The 25.

reason. the whole church, to adde in the end of the which we now vse; Glorie be to

Father, to the Sonne, and tothe holic Ghost,

f eros ont rH

The 26, I The @ynodof Nice set toth a cred, in aan. which we le z Ibclecuein the hole Ghost.Bt

it is derie manitest, that we musk not — he nts an doth

And bicause in those dates the contention was not much sp2ong vp of the holie Ghost, there nothing else added : but afterwards,

when and the seite· same action

this articie plaine. Fo2 we

— 9 of hfe. By the particle Lord) they make quall vnto Chaift, who in the scriptures —

The Common places

Cor. 6, 8. They shall be n

haut bin saldz It is one of 12 pre my ty pens —

14 fius hath in his creed;God The 8. the Father, God the Sonne, and God che holie Fraion. Ghost. Andto p:oue this thing, no le le is the foz Franz rr i ae Oak, Fo when — to the holie Ghost. Foz when

bꝛeathed vpon his disciples, he said; — ptr the holte Ghost, and whose finnes Ihr 0, 1

ye remit they be remitted vnto them;and whole linnes ye reteine, they be reteined. —5 it n

sperch; ) Who hach giuen a Exod. 4, 11. mouth vnto man? Or who maketh the dumbe or deafe, the blind & seeing? Have notItheLord? Wherfore I will be in thy mouth. By thich plact it is shewed, that it is the wozke of almightie God, to spcake in his ministers, to their months, I — he, then be — l

* ae Mat. 10, 20 3 hat tbe Oh 18Ges, ing hate

Augustine in his oats to Dascercus lat, Augustine. Hari doth warner how itcanbe; that Chitt, whole members we are, is belened to be God;

the excellen-

$row. bat gr ood condition, Han tnthe Off he reels him 6

FLAY

A

of Peter Martyr. Cap. 12. Pag toy.

the bolie Ghost.

whacma= und bo plainelie shew, that the holie Ghoft ts God. Others indeed be not altogether of such oined with other things,

Rom. 8, 34. Fo2 Chitlt, in chat he was man, was infcriour Toont u to the father, andtherefoze might beasuter vn⸗ to him. But the holie Ghost hathnot taken vp- Theholie pon him the nature of anie creature, into vni⸗ Shot hath tie of person.

and maketh reinto thevy- were, that the spirit pzaicth, vs, as it is witten intheepistie to the vs fozward todo

nitric ol per- quest fo2 lon. Romanes, hte yg ee said tosigh,

— — forme 3No z Now — have I knowne that thou searest God. That vndonbtedlic was knowne befvze vnto the diuine Gen.32,12- maieftie, and wascommanded. Foz the harts of men are not hidden from knowne, in that place, is as much to saie, as, I haue caused roknowe. That this xh:ase is so to be vnderstod, the Apossile tefificth to the Galathians, uhen he saith; And be children, therefore God hach sent the spirit of his son into your harts, crieng Abba

father. In vhich woꝛds he sermeth to affirme, that the holie Ghost Himscife doth crie vnto

wh es —— wy were bog same Apostle make it plaine ; For

Rows. 8, 15. ceiuedthe spirit of bondage, to

and cogitations him. But, Ihaue

Galaths, 6. seein

e haue not remanner of speech of the hole scriptures. Seeing then that the scripture hath in no place said, that the holle Oholt either is begotten, oꝛ is the sonne,nhy should we attempt thus to sair: And doubties vnto godlie men this answere should suffice. It mitt be added mozeoucr, that this ii. suing out of the called a pꝛoce⸗

from the en meat re ofamibiton.Fozate >a the time that the began to contend om. ;. inthe Church for p:imacte, they casilie toe in vile 30. tl part the opinions of the Latina. Eut the dil⸗ sention was taken vp in the Conncell of Flo- — rence, where it was manitest, that the Latina tut. meant no other thing, but that the helie Ghost had his pꝛocteding o issuing out, as well from the father as from the sonme. The schich sering e

not to be blamed. The sonne is said to send the lohn. 20,23. holie Ghost foz vhen he bꝛeathed vpon the A⸗ poskles, he said; Receiue yee the holie Ghost, John. 16,14. Againe he said; He shall receiue of mine. And manie of the fathers, befoze the Councell of Florence, mate, that the holie Ghost is deriued father as the sonne. Augustine heretike Maximinus, and else- Augustine.

— ha Fpihe

——— neration tt — toerogte oy Feng. laid, that this he knew; e 5's |

ther begots ten no; vns begotten.

Pag. 108. Part. 1. The Common places

called both the sorme and sormes sonne of one and the scife-same Father. Foz inaffiremed to bee but new, and that it was not had inthe holie scriptures: + pet theyneuertheles

not about thesc whatsocuer |

loweth, that the holic Ghost: chat the bo- In the first chapter of CENTS. desde, 5 awe the glorie hereof, as the glone

— 14. lie begotten of the facher. |

lohn.z, 16.

r. lohn, 9. world, as he his onli the same loainhis God towards vs cbuist aa lie begotten sonne. And Chailt as touching his IT — atute 1 | to | | n — — ot God, but The first borne among manie brelid begot= rhrea: as it appearcthin the to the Ro- +” 2. . Mans. Yowbeitdoubtles as touching his di- meth unto them, that ders, id une nature he hath no bzethzen. There be some Father,noz pet the Sonne, + that foz the same beter nich cauill. that in the Synod of Nice, the ho- cause he is not God. To these also we answer, ttc bole lie Ghost was not in erpzesse woꝛds called that vhenthe knowing of the Father, and of God; but that onlie the Godhead of the sonne — — — was expꝛessed. Unto vhich obienion Epipha- | by =p niusanswereth, that inthe ®pnod of Nice the le =znod. controucrsie was as tonching the sonne onlie. of Nice, and o Arrius at the first contended onlie against other faz this point. And Councels foz the most part dethets else fincnot ame other things, but luch as are calof man, which is within him: and even so

God. tnough | | ie things which be of God, none knowerh but the N 76, f. spirit of God. Allo it is mitten in the gospell; BlessedartthouSimon the sonne of Iona; for SM fle flesh and bloud hath not reuealed these things,,,uth vnto thee; bur the spirit of my father, whichis in the Father heauen.- these testimonies manifest, and

— — — bat dathalsoreucale t make him to be known lug ben. But this

Frasmus.

Hilarie.

The Common places Cap. 13. Ofthecreation:

to to | oflrenghen, as he-would hane them to-9p haue to be kept under by the | man can denie, but

0 — ge, „Lalso will repent of

vnto them. These

not when aule iuhie tur be chieate e eee eee which cant Hose things which do-notasterwary rome'ts

.

Manie of the ancient philosoghers assigned done by them as their sinnes descrucd) there the wozkemanthip of things vnto rashnesand — | 424 chance, |

bozne,o2 apt to suffer anie thing: but we attribute vntohim the chefeft power to do. And

question, wherein mans satisfied; but by beating downe the follie thereof. Foz if I shouldgrant the, that the

tion to the eternitie of God: fo as we must herindeale after a godlie maner, andnot with this malepert andrath curiositie,

Of Angels and their creation.

3 But verelie it semes to be a maxuell, iy the creation of Angels is so kept in lence, as there is no mention thereof in all the old testa⸗ ment: in the old testament (A saie) bicause in the new testament it is spoken ol. In the sirit

Colos i, 16. chapter to the Colossians, there men⸗

| tionof their creation. ome, which b:ing two places ot᷑ the old testament, name- Pfal-104,4- lie; Who maketh his;rics. And in an

Paal. 33, 9. — hen he saw; And hey be made.

to the Angelis so was it meet to be as touching our creation.qhe secondreason; bicause ofthe

creature in his colours; and had were made to dw vs sernice, to be ouer countries, and to be at hand with euerie man: That would not men haue done? They would haue run a madding to the wo:shipping ol chem. The first mention of them was at pa /

vs beware thought radise with the swoꝛd of the cherubims. Also in Geng. 14.

Abrahams time, when there was pꝛesent an Gen. 18, 2. exceeding strong deliuerer. Fozeuen then are dangers permitted by God, when most strong remedies are also died by him. And as touching this superstitious woꝛshipping of Angels, Paule speaketh inthe second to the Colo Cola;.

4 RabbiSclomoh saith that the names of An- In 31g. gels are secret; so as they,euen themselues, do , ver. 17. not knowe their owne names : yea,and he addeth, that they haue not names of their owne, — but that onlie surnames are appointed them ot „mes of those things, vnto which they are sent to take thole things charge ol. Wherevnto the tothe He⸗ which they bzues afsenteth , uhen itcalleth Admini- doo. string spirits. Rabbi Selomoh bzingeth exam- Heb. y, 4. ples out of the holie scriptures. An Angel was sent vato Esaie, and bicause he put vnto his Ecaic.s, &. —— — cole, he was called Seraphim, Seraphim. the Yebzue verbe $4-4pb, which signifieth To burne. Mo of Raphael we may saie, that he whichcured Tobias was fo called; as nho thuld saie; He was the medicine of God. And Ga- Tob. 12, 15. briel, by the same reason is called The stangth Lale. 1, 26, of God. Also the woꝛd Peli, nhich the Angel at⸗

wonderful, to bꝛing out a slame out of a rock, which consumed the sacrifice. And it may be,

Pag. 1 12. Part. 1. The Common places Cap. 13.

Angels haue these names,

vnto men, in figure o: fozme ot᷑ a lining creature, as it appeareth in the tenth ol Ezechiel. Dthers thinke, that the name is compounded of

the Hebꝛue letter >, which is a markeofsimilitude; and ol & aui, vhichin the Chaldean speech

fignificth Boics, 02 Vong men, bicause Angels

amcered in —

men. And to that similitude those in the taber⸗ telligencies are altogither spirituall, and that

nacle were made, hauing wings put to them. they haue no bodies. And they were led thus

Thich peraduenture Dionysius, and other fol- to thinke, by reason that these Jntelligencies

lowed; uben they saie, that they are sigrisied by mult needs excell the soulesof men, whose pers

the fulnes ol knowledge sering a man, whole fi- fecest facultie consisteth in vnderstanding.

gurt they beare,differethin vnderstanding and Wherefoze (as they thinke)it is merte, that in

knowledge from bꝛute beasts, this wozke, the Jntelligencies should much ex- Lunden, Wherctize Cherubis a certaine figure gi- cd them: and that this commeth to pasir. bi-

Werte nt. gen, and betokeneth vato vs The messengers of God, thich with great celeritie do all

Pal. 18, 10. 6 But amõg the Fathers, some haue affirmed che fathers those far other wise. Origin in his bokes 76 *px4y Origin. things, (as lerom hathnoted in his epistle 1d Parma. wings at passe. Alfo, the Cthnicks made Mercurie with chinmade erroribus Johannis Hierosolymitent)(aith, unn an. wings, andattributed wings vntothe winds. that Those spiritual minds, sooftenas they offend, do fall, and are thut into bodies, but vet not immediatelie into the vilest bodies; but firft into starrie bodies, then into firte and airte, at terward into watrie, and last of all into humane and earthie bodies: and if then also they behaue not themselues well, they become dinels. And further, that if they will pet then repent, they the (cife-same degrees vn⸗ duces, as the Angels were but a bare | scruiceof no seucred from matter, They are not onlie maued with the moning that bꝛute creatures haue, but they vnderstand, the matter gineth 1 rom. Lutter. 26. they speake, and tber struc vs, An Angel a right; aud. came vnto the virgin Marie, and vnto Zacha- lie exetute his office, he is put from that degree, nie. Their Angels (as it is in the Gospell) do al- and is made a puncipall setretaxie, afterward a Matt. 18,10. „ies behold the face of theit heauenlie father, scnatoz, acaptaine two hundꝛeth, a ruler „ . Unto the Hebznes they are called Admini- cer fewer, aconstableof a watch afterward a. , 1+ ftring spirirs. Finallie;they gouerne kingdoms amanatarmes, and after that,asouldier of the and 12,1. and re | | xe. And although a tribune were In Jud. chap. 13.

Loo kt befoze plal.9. art.25.

xhantasie:-and if with a bodie, whether with their owne bodie, oꝛ with a strange bodie: and whether the bodie were taken fo: a time, oz foꝛ cuer? Of thele things. were be diners opinions of men.ZhcPlaionitis saie,that The minds,that well, tu put the dinellintoanie| . be opint- ig, the Intelligencis aresoframed, that cer- intimeto-come, fring ritt hath taught the * vlaconies, teine of them habe celestiall badies, and some: contrarie, saieug; Go yet cursed into cternall Nati. a4, 4t:

fire,

„„ a p antalle, 1 ths parc, 4 ps it is nok. 3 * 4 — haus bodies, aud kobe touch *

ad Saw;

E the ung

M6 Byt A dun ee if might

that ä reettied, Fe ere ares bre 6 it — .. — ns ar ont be true bo

{i UE, ; worth ou wur Wee "03% an tha swlemen late, "hm wee rt me! en, die riveed, but per taker! fo 3 |

" ® Fs N * ö i Sa. gets. + = - 5 that Ct wok 9 £ abs. et ns agame t enn

wle rd ate oh * —

the Stha *** men pereen L e docs. -

Part.1. The Conpuen _ 2 $i

That ma- 9 — | ncrof bo: iy ane.

.

A

\ their owne pzoper | : 8 at they will, ae 2 wr be true, it Un ren tf er —— — ED | on. But J te, hatef there wore id will moze wistinglie grant! 4 Y rg ads: db Wb wr gu cage of exam | an | vs, uhen we { — aw Y ogy” *. . D D eee e | pas sve * Stems: {fs 27% Goats; 2 rn er ER nn AT chingtran- as | en. True? ow denicnot, butt T non

substantia⸗ $ LS non. — on | - 5oftholethi at I

—

Fang

_

„

Of Angels. Part, 1 0

were shut: Ierom answereth,that the creature zn what gaue place to the creatoz, ic. Wherefoze the sozt the do · hodie of Chaist persed not thzough the middest dy of Cui gf the planks and boꝛds, so as two bodies had ebene beenetogither in one and the tell. came place; deing hut. but herem was the miracle, in that the verie

timber ol the dozes gaue wate vnto the bodie

pry tr ing close shut; that also is not of necessitie tobe came not belceued: but it may be thought that the tons our ol che was rolled away befoze he came out. And least (;pulcxe, any should thinke that A deutle this of mp elk, ug hut let him read the 83. epistle of Leo vnto the bi⸗

sgops ol Palestine; Theflesh (saich he) ol C heilt

tthich came out of the lepulchꝛe the stone being rolled awate, 4c. Now to returne to the pur- <te bodies Pose. Bicause J said that the bodies of Ang whcremm Which they take vnto them, mate be | Angels ap · either to haue berne phantasticall oz spiritual, peated wett gz else substantiall and verie humane bodies; irue g and that the two first opinions are reitacd: it dis, now restcth, that the bodies ol Angels, where⸗ m they shew themselues to be men, are verie true and humane bodies: and this onelie J affirme to be true, seing Angels were in such sozt scene, as they with men, and The visions offered their irt tobe washed. And Jiudgeit — — not lawfull to say,that mens senses were there "we Decetued, seeing the things were outwarvlie — _ I denienot indeed, but that somtimes tive,

Angels aps | peringin mined; one whether the

mens bo.

— ded, that Angels s kerpe those bodies with them; bicause they were not toi- — —— „soas | become one person; 'The holic Ghost allo, al Manih3,15 thonghit was averie done wherein he vescended, pet was not he togithor ol one subltance

of Peter Martyr,

Cap. 13. Pag. 117. with it; therefo:e the doue was not the holie

fozethe alle could not be called an Angel, no; the Angel, an alle: no moze than the ser⸗ pent was in verie deed the diuell, o2 the diuell a serpent. But the Donne ol God, fo: somuch as +4, Sonne he foke vpon him the nature of man, was of God was man, and man was God, by reason of one and man, and the seife-same subsfance,wherin were twona- wen was tures. Befoze which time, vhen he apeared vnto Abraham, and vnto the fathers.althcugh

he had true flesh; yet bicause the same was not

But afterward, when he toke vpon him both flesh and soule, so as there was onlie one sub⸗ stance oz person, then might it be trulie said that man was God, and God was man. By vhich meanes it came to passe, that he should verilie be boꝛne, that he should suffer death, and redteme mankind: wherefoze he trulie called Marr, to, himselfe The sonne of man. And in lohn he aged pace saith tr seeke to kill me, a man that hath told arr. ;. 5 you the truth. And in the scriptures it is said; lohn. 8, 40. Made ofthe seed of Dauid. And Peter in the Roma. 1, 3. Acts; Vce haue killed (saith he) a inan ordeined ee vin vnto you of God. AndEfaigy Behold a virgin Elale 7, 14 shall conceive, and shall bring forth a sonne.

These woꝛds haue — g foꝛ valesse Chꝛist had beene verie man, a virgin could not haue conceiued him, neither haue bꝛought him kwath, nuzpet haue called him hir sonne. This, | doth Tertullian tonsideratelie note; Jf he had bene a stranger (saith he) a virgin could not either haue conceived him, oꝛ bozne him. Also the Angel saluted Marie on this maner; Feare = not thou shalt conceiue a sonn Sec. I die, j, And Elizabeth said; How hapneth this to me, ah

that the mother ay Lord commeth vnto me?

It cher had had Chiiff onlie as a ghest, she might not be called his mother. Also the std woman g beth. z Blessed be the fruit of thy wombe. how could it haue bene called the fruit of hir wombe, if he had bzought a bodie with him frõ heauen / And in Esaie it is wiittenz A rod shall Efaic,rr, 1, come foerth ofthe stocke of lesse, & a blossome shal flourisn but of hir rote. lesse was the ffock, Marie was the rute, and Chꝛist was the blos⸗ some which toke his bodie of hir. Matthew al fsothus beginneth his gospell; The b-ke ofthe Blat. r, x.

genera

though wherein rred; Marth.z, 16 Was a verie done, And this sensi

to wꝛote Tertullian those things that we — 5 being not rightlie

nothing else but to chawe meate , and to conueie it downe into the bellte : but this did the

The Common places

generation of Iesus Christ, the sonne of Dauid, the sonne of Abraham. A Cheift bzought a bodie from hcauen, how was he the sonne of A-

Cap.13.

foze whenas in another tert it is said, that Raphacl did not eate, it must not so be vnderstod, as though he did nat eatc at all, but that be did not eate after the maner of men. But this is

ledge of the true God, and an executionof his

diuine will. As Chzift also said, that His meate lohn. 4, 3 was to deo the will of his father. The verie uhich

also is our meate, alchough not after the same

maner: foz they see God manifestlie, but we by. 1. Co. 13,4 17 We may call Angels (both accozding to,, en the Grteke and Hebꝛzue name) messengers 02 — 2

they themsclues may be instructed, what they

ought to minister, and she w tidings of. If so Tob.rs, 13, be thou read in the scriptures, that they offer whether vp our pꝛaiers, this is not done of them to in- Ang eis do struct 03 teachGod: in like maner, ad wee, oro | when we pꝛaie feruentlie, — — —

— ou of —— oh neglect the abedience of him. But if to vs.

addeth a fit anfwere ; namelie, that Jf these ———

ay that there is no⸗ thing pzoued fo: a certeintie,vbich is not found

waitten4n the scriptures. To thichanfwere, J

t. Where addeailso this other; Bicause we may be the

moze

Of Anger,

8 of Angels. Part. 1. of Peter Martyr, Cap.n3i Pag.119, - | | | — nr ray ond enemas generallse.Jt is of all that we reade in the ta Gen. 32, l. 18 The Jcwes hate fottd iu fdr of

The Commom places Cap. 13. Of Angel.

be perfect t absolute in the ele, they shall cease andhaneanend. 2/1 + 1

specis th ce⸗

Part.1. of Perer Martyr. Capiry. Pag. 12 1. ed Pharas with Il far vprigbr ro men be gene, and tthich dzowned with . CONES uy And he formed him our of the earth. UWherefoze

that there be certeme Angels appointed about hath mouth,no2 vet doth bzcath: euen as he also our affaires; soꝛ by that perceiue the | frame mens — fo dnowe, thatthorbe sone er spirits, by whom we be continuallie mandement, and most pꝛesent strength. Astorthat we may beware ofthem,and

signifie 2

stance, andfoz the soule, dicause the lite is chert

lie retemed and shewed by dzawing of breath, s rn 1250 gn: Pea,x the Latine word, that is the soule, whereof "Of the estate of man; 7n issocalledof wind andblast. In Greek it is am. tbe un +" Gencyverse 7; ©. ga Niwallealev he Grecians n

aft tha may seeme to haue conspired togither

— | reason of a double signification

.

Of foxming.

5. . men Efaic.45, 7. 2 It is I chat formed the the senenthof An

Amos; He formedgr

——_ But it is not the/last on least ers. But it is not the last 02 least dign

ofb2eathing : so as he being 2 —— might be serne

— added; Man was made a liuing Nepbeschsignifieth a — liuing creatures be partahers. Which thing plainclie declareth vnto vs, that asoulereaso- Fr5 whence nable is giuen vnto vs from aboue by God, and commeth a hath with it all power that other inferiour creareasonable tures haue. . Vence is excluded a double erroꝛ. Fo: ie must Concerning nat thinke, that the soule is of the substance of be suv, Cod,fo: that is vnuariable,andimmutable:but tanceof the soule may become miserable, and it appeathe Gule, rethtobe most inconstant. Furthermoze, it is no blast ofthenature and substance of the dieng man: neither must it on the other sive be ac

and of the mule, that in them there is no vnder⸗ — And other beasts might thinke them⸗

selues wzongfullie subdued vato men, if they had bin indued with the same kind of soule. But this opinion needeth not to be confuted by manie reasons, seei ions out

therewith : < Looke che

2 the second chapter of Genesis, in the end of this

3 But here they doubt,vbether all the soules Gules wert Amen were created by God at the beginning, created at 02 else be made by him, andplanted in bodies,

onct.

among vs Origin hath bin reckoned of that opimon. And it seemes that they were vpon this

The Common places

Cap.13. ther god oz cuill. But the scripture in the ninth | *

But that ubich maueth moze, is the histozic of the creation, which sheweth vnto vs, that the seulc was made cuen vhen the bodie was wzought out of the earth. Fo: seeing there is no mention made thereof befo:c., and that the pzoduion of so notable a thing should not haue bun kept in fi lence, it remaineth tobe vnderstod, that it was

God euen then, uhen we reade, that it oz blowne in by him, But that reaof lacob Rom. s, 11,

cause,whatsocuer things he makcth,are |

to the fozmer, and be of the same kind that those be vhich were made in the first sire daics. But vhy the bodic was first made be faꝛe the soule, this reason is shewed by the fathers: bicause, if

, seeing the best philosorhers were di?

made, which should exercise thetr — and 1 vpon the earth and plants thereof, All beasts were first made, and all the spzings and plants of the earth; and last of all, man, vhich should be sct ouer all these things, that immediatelie after he was created, he might haue somevhat to dw. In like manner now, the bodie isfirst, and then followeth the Rd Ne ie trated God we are taught, that amõg vs this also may be done, that the moze anie men do exrccil, the moze readie matter of wo:king is ministred vnto them, least they should liue wlie. 24 Pozeouer, man(saith Aben-czra) being

—— — soule, Ok this blast of God vpon the dust oz claie , whereof the bodie of man was compact (we perceiuing the same tobe so mightie, as it Eg A ages

Of mans souls,

Pag.123,

shall — — tne, as u followethin a maner the affeatons, and perturbations therrot so long

as we liue in this

; nogcib bat bbs ach 0

verst . How the

| dia 1111350326 chen nme bloud is the soule.

26 But hom man is the imageot Gon it declared at the beginning of Gene ms, where

ched {inthe ninth ol Genefts} that the

the loule. Thts the Manicheis cannot abide in 2 the old testament, and rep2oue it as a lie: fo; =P? | 11, 4 :

that Codsaid's Let vs make man Genc. 26, after. out image and; likenes, that hee may haue domiaton outer the foules of the ire, the tts u Whereit ageareth; that herein Harmeth the & cute ouer mage of God, that he should be ruler ouer all creatures, creatures, euen us God is the ruler oucr all

things. Auguiline duch oftentimes refer this Augustine,

Matt10,28, — ene net eeinh kill the botsie and haue not to da with the soule: it᷑ (9 be that the bloud be the soule, then without conthis is not the image of God is bound vnto. Foz it is not inough to gonerne tchꝛoughly to confate thetr first argument, note, that uben Paule in that place speakech or ftand,

the resarrection to come, he by flesh and bloud [a moztalt bodie

The Common places N with our God ; 1

onthe adder and dragon Poon. — Dons, +

| 1 castvato the ions; Chaift — ares Gomer

respeit that they be beam in the wildernes; P son, it is met that they should be accozding vnto a — — the acianghad | aftaresofthis life, she1gnot the nagt of God, bicause she mas crrated ta be a helpcr of man. Arguftines — ,

same alle goꝛit all. Be saith. that wr be

and inuaston of beasts was sent, as testifieth the scripture in the fift of Ex echiel; — — Exec. 5, 27. ger and wicked beasts 2

Firft, it is an example of the seueritie ot au im the Samaricans, thich were llaine by the lt ons; the secondboke oflaings, the 17. chapter: 2.Kin.r7, 25 — killed by the beares, Kin. 2, 24. bicause they mockedElizeus; the second booke of

zn Sen. t. umgs, the seconn chayter: in the disobcdicnt

| | . the 13. chapter. Furthermaꝛe, it is shewed how

we should be such: fo: we haue vnderstanding, and are capable of diuine perfedions. In them we were made, but we tannat be restozed vnto

Hatomnuh we by he image of God twerrt ö — by our felicitic, which we haue one and the same

Part. . of God , uhich lie hidden in

mine, that his woꝛd (as J haue said) this is vnderstodoft man; namelie, ofthe soule, uhereof the bodie is the instrument, and therefoze not altogither hast here the true knowledge af man. Man is a creatureofGod, fozmed accozding to the image ofhis maker. By-thich declaration, notoneli alohusproperies,anvb en L 0 — ; nameliefelicy tie, that accozding tothis his conflitution, he should line in such actions, as map erpzelle the

of Peter Martyr. :

Heden. But this word

— — kn to hearest that God created man, thou must call to mind as touching the bodie, we whole w

strumentall parts, andthe

naments of the seuerall members: and as tou chung the sottle, * tions uhich art found therein.

29 It is sud, that God planted Paradise in zn Sent Paradise,although it be 8s :, 3,

common as well to the Greeks as tothe Ye- Looke part. bznes, yet in verie derd it is an wozd, 7 10007t since Salomon vsed the same in Ecclesiastes the | fi 4 second chapter: and it significth a garden. So 42. 5 great a care had Od uf man, hom he had crea⸗

ted, as he would haue hum set ina place of the

greatest pleasure +dclight. Heden in the second che reglon chapter of Genelis signifieth a region, socalled of pcden. by reason of the pleasant and delectable soile.

And that the same was a region, we gather by

diuers places. In the fourthchapterof Genefis Cen. 4,16. it is said of Caine, that he lined like a runna

gate in the land ol Nodeastward from Heden.

And in the 27. chapter ol Ez eduiel there is men Exccay, 15 tion made of the childzen ol Heden, which are ioi⸗

ned with Chamne 4 Charam.. And we knowe

that Charam ts a region of Mesoporamia, vnto

uhich Abraham went, when he came fwzth of

; of anie fled, as in the second of Toe], !0c!- 2, 3, of Elai 5 and in the 28. of Ezechiel. E 8

png | haue sad. Jt uhich

Pag.126. Part. 1.

— — — vhorn do allow. Albeit they thinke (and tt scemethnot

vet placed the histozic of mans creation is set fwth. Indeed that garden was appointed foz the habitation of man. Yowbeit this is but a small contronersie; uhether the same were planted the third date, az on the sirt, it maketh no great matter.

Gen.2, f9. ei, there —

Tberiucrg Went inte the garden, and watered the same:

of paradice, and from thence it was diuided into foure an ches.Uhereabout this dimision is made, whether

at the

b:caking Heden gt doch but little appeere by the words: but the greater part do iudge,that it is to be thought, that it issueth fo2th from the entrance of paradise. Two of the names of the riucrs be certeine, and two be doubtful, As touching Euphrates and Tygris, which compasse about Mes⸗ ua, there is no doubt. As concerning P and Ghihon vhat they are,the do varie. But by our waters Physon is taken faz Ganges; but it is Nilus, uhose oziginall is so vncerteine, as thereof hath risen a pꝛouerbe (touching them which in quire after things that be verie doubtfull) that They seeke the head of Nilus. If there be anie things

Ghihon is thought of manie tobe Nilus; which — — not to be true. Fo inthe first of 1 Un. x, 33. Ange, chapter, Dauid commandeth a that his sorne Salomon should be conurird to Ghihop, thi<riuer the Chaldaean interpzetour Efaie.8, 6. Syloa, thereof there is mention in lohn, 11. the Golpell, andinEsaic. And it is said, that it e o cthiopia

8 — iopians, thich were neigh⸗ bours to the Israelites ; from whence was Ziphora an A woman, the wife of Moses, vhoneuertheles is said to be a Madianite. herloꝛe by these knowne names of the riuers it is manifeff, that paradise was in a certeine region

ofthe cast part. R

And we must not fo:get, that the wozd

— — the late of cternal

fignificty

The Commonplaces

Cap.13. Of Paradise, felicitie: as when Chaift saidto the therle; This the nat ct daie shalt thou be with me in paradise; And irn —

The metaphoz is plaine, and verie | — _ | —— tote God. the Gentiles acrount their

felds Elysij as gardens, [ there they imagined

the soulesof god men to dwell. But let vs re⸗

turne to aur terrestiall Heden.What is became what is be: — — — — —— be found; vnto vhich opinion J might easilie sabscribe. Fo: sering that place was assigned

lic sctiptures. 7 bar Adam tsed the Hebrue spech That A. eee And — , ef c

ce "tf anze be ro — _ originall of diuerse nations and countries, let bins rea in Genesis, the tenth chapter, and Tudg, 1 2, verse 6.

Of the long life of the

Fat bert.

31 But some men might muse in cheir mind, n Sem. how it happened that the old Fathers befaze the vn ft 15 floud, anda vile afterlincd so long; and that this age afterward was shoztened by little and .

Part. 1.

ourse

accom aher th his

nished, which was done by the meanes of long

of Peter Martyr.

Cap:t3. Pag.127,

2 — age of fine hun- foze the fas

we, ene nn wo mth ret 15. |

peeres be p2opoztidned to the — gr:

———.— —— — oges Matt. t, t. describing ol the stocke ol Chu is to descend by

himlelfe, therefoze not alwatestake the first begotten; foz was bozne befoze Isaac. Esau went befoze lacob:

and in the oꝛder of the _—_

—

9 of the

x is verined the row and in the plurallnumber'it is both the scripturtz masculine and femin 2 ben.

hebzue wozd Limma, signifieth wickednes, az mischerle. Also thep were named Rephaim,by cause men meeting with them, became in amalim,

bbori pzoperlie called strong men;therfoze A would not put it among these. Further, 3 if thou wilt demand vhen giants began to be(to

= — EE — — but that — oz spirits were their parents: and this they is speciallie confirmed by that which is

| in the bakeof Gencfis; The sonnes of God see · Genc.

ing the da s of men, that

molt mightie men or giauts. Of this fall of aw ——ů— —

| amongtherest Lactandus in theses d cond bokethe g. chapter. Fol as e xtad there) *

theiroumenature, but alsd as they arc talled — — with their

locietie of the wicked, and had taken to themselues wines of them, 2 —— ne bu

wasrencaled vnto him at that time, by acer: to she! — — of pzorhesle, the waie) Aquila translating those wozds out oc 24 Neither mult it be fo:gotten, that those, The reason the Hebzue; Not (saith he) the sormes of vhichthinkethat giants had not men, but an that moobut the sonnes of gods, in this respect (as gels faq their parents, were therefoze bzought un on: ine mira ram Od, thong thus to thurke;bicausc they thought it might not ih "1, miserablie — — 2 |

A natfurall wecan cause of the

Nu 200 fs 2119.40 of tar 35 [Df che greatuen und staturt ut them, we P ͤ ͤ partliewehauethe ants have | bin, lame The coneamesbe, greater.

There for a bownd did li, l strife Nt uddal | Fe? + #

'. | Fixer dandy for tobe

vementiie. $f Noah g his lons that thep were

place, '- nnn tt is — — . — K —— tie cubits lang. anather ot two and twentie,

tus.

| of the Aulus Gellius describ ee...

r 2 beleftfo: a |

nothing at all furthered vntosaluation, though the greatnes of their stature, he

p:oueth uhich Baruch w21-

2 26 means or 27 ty ans we famous giants, tharw , and so worthie men of war? hath not the Lord

the defense t ol good th2ough their pzide and frowardnes — | | do; dooth exe= ; 17 ae and not by

. >” 4 . * ——— —— 42 * HOOD) MW oe Boe te monte ear vt OO OE WA Oat a T ˙ P by

Part.. Ihe Common places

dn. Gabe Deuta, 30 regions to the Moabires to dwell in,

The xiij. Chapter,” |

Of Felicitieingenerall, and of the cheefest good; out of the commentaries vpgod. pꝛopet is pzincpall z but pet thinke

=

the wozke of man; vet doth it not bzeake out p2oduced by

seeing it is of such a bleed.

but others vile and ob⸗ scure, bicanse they came from men of no ac: felicitic.

ze count, and be not confirmed by strong and eri | dentreasons. And of thin kindare foundhealth,

. your" in thelawe of the Lord. Blessed is the man that and 127.1, fearech the Lord, and which death meditate in Plal.111,1. the lawe of the Lord daie and night: All these be 1 K = Blefled they — 8 But Psal. 32, 1. 3 are w iniquities — are forgiuen, and whose sinnes be couered. Blessed is the man to hom the Lord imputeth no sinne: hich things belong not to the wozke of men, but flowe irom the meere liberalitie of

Pag.133,

Cap. 14. truth; as it is not in all men to of this (oz,

uherefoze those that be

i thy

gur edi, quzque

Haulir,at illa iacent multa & praeclara relictaʒthut iu,

These things [ onelre haut that I did cate, Delightmg mol to cram my panch with meate: IW bereas those things that were of better And, As Ithem found, I left them all bebmd. Cicero addeth that Aristotle said; What else wouldest thou waite the taunbe of an ore,

not ofa king! But uyat complaine we onelie ol

. Sardanapalus, as though that Tybcrius paince of the Romans were not so

comp2chended nanghtie gladnes vnder these wozds, saieng that the same is aneralting

| of the mind, which withoutreasonthinks it np:ouoke king. And not onelie did the Roman monarchs sinne in this point, but also the great king of the Persians; euen Xerxes, who appointed great re⸗ wards to the inuentoꝛs ol new pleasures.

0f Pleasure nd whereiw it may con: cur with the cheefest good,and _

wherein it may not. * wid 3 the place lerueth to speake somuhat

loicth a great god. 172 vl £2071

But J returne to Plato, who also ascribeth joie vnto the mind; but pet so, as there can no Joie defieuill cleaue therevnto, bicause he deũneth the — Cope

W Ins

— ——ů be — * | vith it indgeth that it may be restazed r ohile we |

sures of the

scnses are belong vnto the senses,

wehane (aid) the needines

| them not alike among them. men; and those

well declared in his secor

ptomarwm ; There are found (saith he ) andpleasurcs in all the senses : greefes (as he saith) come herevpon, that the senses arc rema

but to it, Tating is greeued with the lelfe-lame ttdothcommumicate with fling:

Part..

ech with Feliritis. a mild

greene, ring

dcelightfull formd the fight and hearing is do

l1ghted, though it baue not bin first remoaged

from the constitution thereof. Galen pzoccedeth

in those things vhich he satd, and sheweth, that

mage. of greater a lesse — ;

Cap. 14.

sures must

be be auoid

— faxsachdo either arise ofaco> tie of nature. fierce, wild, and crurll; and others

Ircherse in his fourth bake against lulian the 14. chapter; But are those of the bodic to be defired, derd is ol his ane nature — allurements and of cuils · Foz vhat de honour is there, that is not c

5 health, but pet not by enerie kind of medicine —— —L—oe— which arise ol anions that be dishonest

in his owne nature hath some — — are defircy

* sure. — — — Phetdtr weraaffo:ce, — — — thechart filie be decetued. arise of con · eth ofiult actions; bicause boththebodie is hurt tat templation by tw much studie andcontemplation: and that oz tust acti= Socrates and also Aristides perished foz their hoons do hurt. —— J answere, that this was actiden⸗ ;bicausc Socrates lighted among euill men. Agame, that the powersofthe head, which do serue vnto cogitation, are somttmes onermuch consumcd. But some wittie fellowe will replie, that this also is accidentall , as touching the plcasures of the bodie ; whichin verie derd do a⸗ risc ofthosc actions, vthich deftrote the bodie, and our god things, vbich the verie pleasures by the bodie; since that they consist as well of the

were giuen kind these pleasures, that the immoderate by oon vn · of them might be anoided. Foz by them we omen. ead the moze commodions life, and we take

red vp to an earnest desire — dry are not to sfaie, but musfrather rise vnto better things. And that we shouldnot —— God is so god, that he —— of plcasures hath mingled

inthe most pert perfect action, and vntoit is

in are ere, Everio, rela is wilhed fo; — —

vie of ariseth, that the acion

e 2 the life kn pleasures sake;bicausepleasure berewith nature,

this we both ferle and - Wherefoze

affirming is large, and manie de go Mac, 13. that waie. Veapoctmozcoer tht hey wh

—— And in Esaie we we knowe, that it was said to wicked Ahaz; Is it a sinall matter vnto Esaie. , 13. you to be greeuous vnto men? Aristotle calleth hem bond aues. And the Loꝛd said; He chat 1ohn.s, 34. doeth sinne, is the seruant of sinne. Alto Peter said; Euerie man is his setuant, of whonThe is 4.Per.z, 19, ouercome, Ariftotle saith, that they <ase a beasflie life. And we haue it inthe Plalmesʒ Man, when he should be in honour, is compa- pfal. 48, rs, red vntoche brute beasts, and is made like vnto — oremuorpknn at his Ierem. 5, 8, neighbours againe in the psalme; Be ye not like horsse and mule, in whom there is no * 19, vnderstanding. | they whihothinke (th the defend themselnes by the

philosocher) do autho- ———7—＋ wo deogron be the holie scriptures, wherein we read, that such in a maner were the people, as were the kings

=

The Commonplaces Cap. 4 Fan paare age, | which compzehendeth the generall cause, ws

e eee

to the m saith, that The like reason is to be had of those — = en, to

felicitie, : those kind of | belong cit. mind, vnlesse we will sae, that tones, stocks, — — clare his generall sentence pleasant — —

those repugnant one toa — —.— — one hat bis

be ; and full, vhenitpasseth his bounds, asure that men haue in teineth men tw much therein, az doth ffir vp first, he alledgeth the pleasure haue —

— t _ n — — — ech; One is with salt meate, another picasurcs with tet, one dzinke somethat bitter, detwernt another with sower,vhich tasts

be one contraric —

*

argument, ubich the Logicians call Induction , being the maia to another, and cannot be had 2

*

those to be conslant, and of one mind; and that d them, wil neallow the selfe-same bertues, and the same ehen Ann TNF

ioile in the Lord al joise. Allo in the 21

Pag.14£ Part. 1. Ihe Commonplaces 2 this did much va

Augufting Te ——

a

of Honour. pan. 1. of peter Martyr.

befoze, sometime it is one — — wire por

EEE Et . done in — * is in heae

accompanie in the same step: somtime befoze, otherwhile ftentimes after. And besides

— — —— t that They that glorifie me(saith Kinga, zo he) I will glorifie them? And The elders are by Paule pzonounced wrthie of double honour, i Tum. j. And therefoze it scemes, that God planted this desire in mens minds, that we might be moze — — common pꝛouerbe rashlie — — — mecor schich hath — ol godlines can none — —ͤ—2— hs ay be allowed both ol God and

enn

tir there, Paule he commandeth; In giuing honour go — * one before an other. Also in the first epistie to —7 Timothie the fift chapter; Honour widowes,

— = sate, very ous actions.

themselnes godlie and ho⸗ They bv ei

and uhile by

— — lie a: ee jen dne,

ratherregard that with a lowelie and

owne ey * the forme of a seruant, was = obedient euen to the death of the crosse.

whereas it is affirmed,

remaued,

saith; that therefoze our saluation and

tion doth consist of grace and faith, but not of Rom, 16.

wann thatthe promise may be fine, 5 That honours may sone be taken e fcripturcs doteflifie: fo that No pro- Ilan 13, . one coun- Marke.s, 4

Of certeine good thu on Felicitir; nobilit ie, and such like: and how far men may vse them vvithout hindo- Trance vnto Felicitie.

20 In the definition of Felirttle, action ofthe | 5.4. mind

ins. old waiters, whodinidedge 95 The goods -parts, and among | er nd nherefine, (cving flicitie is thecheefelt god, tt

be | sct befoze his eies, he would not haue so adicted

might

two reasons-of The good things ok

the bodie distingutse,

n no man , they monsters

bundant riches, oꝛ can long kepe them, vnlefse there be a violence, and that no small violence

Cap. 14. Pag 4 stand anie thing without (enscs and unaginati

on, So then, the mind and understanding re⸗ quire those things, notby 7 ny et

wozd teffifie; Make ye freends of vnrighteous Ia 26 9. Mammon. That they do burt the un wise, it is. Tim G20. said; The tnt of all evils iscouctousnes; They which will become rich fall into snares & tenale e and — ei] Commandt —— 2 trust not in che vncerteintie of riches;s and Qist said ] This night will they fetch awaie thy soule | from thee. Finallie,they are a hinderance vnto mind of the artificers, and in the members of men, as inthe gospell; Aud the ycong man be- their bodie; but by alfo of outward M 1,1. ing rich, went his waies: so as they be god inffruments; The smith but pet in their owne degree. times it sufficeth not artificers to haue art, the members of the bodie. In like manerdoth

is not destitute of boddlie power, yet hath it nerd of freends, and ciuill power. By cimll power J honours, god will, fayours, pzotection, and such like. As faz riches, they are diuided some into naturall, and some — intoartificiall: naturail are counted nhatsacuer |. - | | things dogrowe out of the earth, and vhich the owne ie, fethonmomie, ubichin veric ded was inuen⸗ if they lacke sfoze of things, and finalkee if they ted. that it should be indifferent toboth parties be nerdie and pe. And inozeouer, without ri- in the exchange of things. And both these kinds ches, a happie man not onlie cannot helpe ano- called facultics,we gather by the etyms- Of;1c4es

being | ther man, but can be atnoleisure to giue him- logie of the ward, that they are a great furthe Loot moze seife; bicause rance vnto doing. part. z.chay

. - Aristotle, to the surtherance ot a man selici⸗ Att. . tie, requiredabeautifulnes ot the bodie, nobil | tie, stoꝛe oftrue freends.Neither need ol the Of gadsfar inferiour vato knot 2 — —— —— — d: and this is the meaning nature m: : 1 na asitisinGreeke. Thereason of this faieng(as, | Eustratius thinketh) may be, bicanse mens

rie deed haypeneth vnto it, not in resper it is a mind oz vnderstanding ; foz if it were on this they be

Pag.148, Part. 1. The Common places Cap.14, Beautie e nobilitie

they kulfũl che mind of one man with an car- when they were vnchaste. Also Tyberius sazronest loue and voluntarie god will. And there⸗ 6— rune 1 gg foze that king, whom God first set oner the ple of Rome Caligula, a most. Israelites; namelie, Saule, was of so tal a 22 Furthermoze, howfro ature, as he was higher than other of the Be- , bzuesby the shoulder vpward. And of Dauid, whom he also commanded to be annointed king, it is wattten; that He was ruddie, and of an excellent beautie. Another thing mozeouer | there is, wereby men are monedtoloue them — ions He danitte ar the bodie is a certeine tmage of the mind: which mind, since aboue all things we must s&ke to haue it honest and god, and that it cannot be discerned by the eie, it remaincth that the common sozt followe the fozme of the bodie: after which maner if they were led, which are the loucersof our bodies, thep should not be bla⸗ med. But at this date there is in a manerno-

Acbilitie 'required to

tcucitie. personages: toꝛ nobilitie is in that kind, out of which haue pꝛocteded manie famous and extel⸗ Neither doth the holie scripture disagree what the lent men: and vertues, which shined in the an⸗ g the commendation of outward gad dolie:cripcestoꝛs, are wont to be loked fa inthetr poste- n turcs reach ritur. I knowe indeed, that some do thinke,that

And in manie a — focke is therefoze anailable of chil v<r{-17, ac. vnto ciuill felicitie; Wy. rm gg estemeof new men, ichen they start vp, not onelie accozding to therr pꝛelent vertues 02 ex-

— — a sfoze of childzen, as it doth their godnes, And indeed as touching stoze of childzen, they * whichaboundinthem, are both grateful vato |

among the there was a pꝛinilege fo; those that had fiue o2 seuen childzen. And a pong man of the

him,one hat che his brad vatome,vthen J shall be ld.But then. —* +

onlie childꝛen do further vnto felicitie, if — ren re9m br. — k —u—m of whomate the fathers, of whom as conterrotten impostoms andcankers; as Octaui- ning the flesh Christ came, A all Aug spake of his davghter — things, &c. -

ined with Felicitie, * Part 1. of Peter Martyr A beautie of the bodie J shewed befoze, was vnto those two kings Saule and Dapꝛerst. Poꝛeouer, that among the Hebꝛues, God pꝛotuded speciallie | 3 — — of contemplation,and what of men together. Wherefoze these things, uhich Felicitie is therein. Aristotle hath rehearsed, must not be reieced; | RD pet as touching feliritie, there must be nomoze 23 Eustratius n expornving of Aristotle, ascribed to them than is meet. It is said indeed (vho inthe tenth boke of his Ethiks affirmeth Eccl. to, 18 in the boke of Ecclesiastes, the tenth chapter, contemplation to be the <<&feft perfenion of that Vnto monie all things are obedient, But ourfelicitie)saith that here be some which are that sentence is rehearfed as a common saieng not men exercised in ciuill and polttike admi⸗ nistration, but altogether giuen to tontempla⸗ tion, and these themsclues from do⸗ mesticall and ciuill cares, and do fite from companie and societie; yea, and they studie all that they tan, to be seuered euen from their owne lieh, uhereof it coms to passe, that to the obtei⸗ ning of felicttie., there needethnot (as Aristotle would) the gods of the

true and kelicitie, | contemplation saith that

oma fas this care taken” — these men haue a hard felicitie, bicause they be as it were at war with nature, not serking in — 42 2 A ae — 2 —

should sell that whichhe | a1

fo: his a this kind. What shafl we saie as touching n. 1 Cx. 1, 26. bilitie? Loe to your aul

Kate. ge, 4 02 leade a single life; but in as much as they

taines, and woda, that he might pꝛaie and me⸗ ditate of diuine things; but within avhile he re turned to the people, and was all manner of themlelnes; | waies a helpe vnto mankind. The verie same nature to helpe others, and in like manner tobe thing did John Baptist Elias, and — aa there wants no te⸗ pets. Yea, and the same Jesus our Low stimonies of the holte scriptures, hereby such a taught his apostles inthe wildernes;afterwary kind of life is condemned. Paule said;that None he sent them out into Iudza, to pzeach+ to heale ought to sceke their ovne, but chat all should be them that were sicke. So then let there be two doone to the edification of out And kinds or lite, bat pet not in such sort, that anie — shouldperpetuallie be addicted to anie one

T hat vertue is not the cheefeft good; and wherem the same agreeth with it.

defending and pzeserning

the pe. Pea and Paule vnto Tinothie said 24 — net, cones ve vertue

He that hath cast awaie the care of his owne, was taken to be the chersest god, Aristotle chat ver⸗ and especiallie of his owne houshold, hath de- refelledon this wise; It behoucth that the cheele tue is not

nied his faith, & is worse than an infidel, Wher: gd be perfect, But vertue is not perfect, There pm;

foe it is not lawfull foz anie man to chose to |

humselfe so solttarie a life as he will set apart the

care of other men. True indeed it is that Aristotle treateth scuerallic of ciuill life and function,

perfec.js pꝛouedʒ hicause it is an habit, that is, a power not in ad: 4 it may oftentimes be in the subiec without the

Two pio⸗ | * opinion, pla- —— ceththe chelest god in vertue it lelte, is or all out nature. | other that we haue hertofoze recited most nere | vato truth, ndtherefoze it hath had great and

graue patrones. But how

d ——— —.— without ad; but do take the as

its iotned with hir action : 4 so laugh Ariftotle to cone, which oblecednot agatalt them, bu

„

This iust, and likelie to — | that we shall moze diligentlie lwke into the same,it is rather a shift, than a true difsoluing of the argument 3 bicause uhether they willozm0, _ — 1 — x ther: fog they beconteined shed [one from aremametines another. Foz vertue, — — — but the aa

: but if the thing

— — perfection in ad,

red one from

repꝛelled, that it cannot be effectuall. Ye feigne the mind. (fate they that the wozke of vertues

tothe bodie; but it is not so: bicanse the whole — — S —— ——ů belong nothing ther

also is as manie waies

Pag. 152. Part. i. The Common places Cap. 14. Of verrue agrezing

rags on Do it may be lawfull to saie, as touching fo:titude.liberalitic,and ma⸗ nie other vertues; to shew that the bodice and

by it; foz what cause they desire this - Do — — — denie, they will declare themselnes to be vnwise

they refer not

whole andperfeafelictitie. He shall ——„ę„— ——— — These things |

ted against — who had befoze in the third

pet vidthepnot repose theses in hat alone; pc the powers of the

if vertue were umttent in t leite ic

there nothing then to be withed foꝛ, 62 to be de- | things constfmg

wit

with Felicitie. Part.1, of Peter Martyr, Cap. 14. Pag. 153. | | Lord; blessed is the man that walketh in the Paal au 19, 1,

lawe of the Lord. Further, that euen the god habits ot the mind map be somtime idle and Tat good

TOE

life, Howbeit, seeing the felicitie of this life is not yet full, but begun; there-

5 these mi⸗

series, Fozthe vzacles of Ood sale; God shall Esaic 20, 8,

far wiser than Epicurus. Foz he hs 2 rhe wg nes —— Apoc. 21, 4. which sawe, that by the Peripatetiks doctrine, neither mourning nor lamentati- * on anie more: for these former things are parwhich tue haur here begqm.. —

And Paule sawe the displeasures of this lise to be so repugnant vnto perfec blessednes, and that they could not abide he laid vn⸗ to the Cozinthians ; If che dead rife not agai

whose God is the Lord. Here an att is Paal. 115, 1. not a power; Blessed is the man that feareth che

Pag. 154. Part. 1. The Common places Cap. 14. The causa Ron 8, 18 of pill; The things (saith he) which we suffer ani gilt (saith he) be of Gon, felicitie shall be * ? © * nthis life, are not equall and of like value with giuen | —— — 01 — Puig ener un bicause he was ignozant of the blessednes to

bis pzoutdence in eerie thing: and since from him, as from the cherte god, and fountaine of

derme far otherwise of the pzoudence of God: patetits a

rence be⸗ tweene c11

of Peter Martyr.

painfuilerercises, Fromfelicitie he

execute that action to all intents and rn | purposes. gotli.

; this neuertheles he gran

eth, that it is a thing most dinine, that is, most cannot — God inioleth. Foz he, although all men see, that a full age and per fed vertue is maner ot his requisite. This opinion plrased the Pelagians, vhich placed and the kingdome

affirming grace in bare name, haue in verie derd quite taken it awate, as thepuhichhane made the same common and open to all though it were in euerie man, either to

| him. And when they be asked

uhenit is offered tothem z they dite vnto free will: and of all these is Pighius the ffanderdbearer. - 11 £118 | P ** | — Wherefoze, if either thou aske of Aristotle,

ed to oundd isthuscommon, as

That tellci; take in hand a god cuitume noza ex- ye lay, how.coms it to pale, chat io tm obteins — ercise, vnlesse he be stirred — — — mon vntg — wo ay php few-willlabour.few wil accustome themselues manic, eine pzinciples, it may sone beconmon vato tohonest and gud exercises. But we will bere | note

The Common places Cap. 14.

together by chance these two things, tu wit the

ä although (alt things themselues are not the nes. — — ae A — med to be one thosecaules,

leldome comes inaction : fo scarselie within a

hund:ed yeere it happencth, that a digger of vine trees oꝛ a nceth vpon a treasure. But it is verie often giuen vnto men euen kr their birth, to haue a gad constitution of their bodie, t haue giuen them sormd members, and sufficient strength to artomplish their actions.

action, and that it ought not to be expeced of foztume: foz the nature of minds and of vertues is otherwise, than it is ot foztume. But he saith not absoluteacuon of the mind; but

beene ad) those causes ofblessed-

* Let's now brivfelie examine these things vo thei

chat heis; I will (auc God vn to Abraham) be thine exceeding great reward. Gen. 15, 3. And least we should suspect that this is natural lie not at the will and election of God

that Godmight dseene, wis of God, when he said; Shey me thy face, £033, ij.

and I will refresh you. Anm he said speaking of

his shepe They heare voice, & I giue them — Letthisbea — rie one ot vs, that our felicitie is to be expeacd and desired ot God humselse. ci

vnto us. But there be certeine means, thereby God dothlead va vnto him, and to the felicttie which we destre: and these means we haue from God

nes chere vnto; as we that thinke, that all our dogs are gouerned by the counfell and will of without his will, not so mich as one

Chaift said; Suffer them to come vnto me, he Mar. 0, 1% — but pet

Pag.158; Part. 1.

and hozindure, ouerthzowe that

ble slednes, which we men may haue while wee liuc here. J Of felicitic andblessednes, lookg more Part.2.Cap.16. Art. 26.

T he xv. Chapter.

Whether anie man can be counted happie, while he liueth in this world,

night doth not alittle cast it vnder fate, yea ofttimes vtterlie bang ttt naught-Andnotonly

bledand most swiltlie running, whose whirle⸗ poles our mind is so far vnable to resisf, as it is rather most vehementiie dzawne by them. By vbhich saieng we may perceiue the great infirmitie of mans mind, wherewith he is so holden, as he is not able to rule the violent course of wozldlie alterations.

as wellof thebodie, fw2th that n

bundance of posteritie, as fiftie childzen, vhereof were bozne —— wiues, he had great sfoze of

he was famous in warfare, But the moze that foztune flattered him continuallie Toe mile⸗ all his life long,the moze did she at the end of his ravle fail of life, take all things most miserablie from him. 9:iamus.

nev;f03 Creesus being ouertome by Cp he fa g 4 " aa a rec deb —— — btn): 151 1

and that a perfect action, it onght be an acon,

——— ubichdepart donothing. He scemeth to sate, that this would be lo absurd; as the leite ame men, at une and the scife-same tune, both dw and notdo. Jf

swereth there vnto haue

the time pzesent. The of these ments grounded vpon two — — firff, that teli⸗ citie is a certeine firme and thing; se⸗ condlie, that the same of foꝛtune. Che

4 Nelthercouldherest hunlelte in that uhich

ons vhichpzoc@dof vertue: which by an argy- thing is mentb:ought ofcomparison,hesheweth; Mage enge ftedfaft((aith he)be vertues than | — — | mult needs fal out. if me as notwithstanding iences among humanc — able shall followe foztune, in the which there in no things seme tobe verie constant. The foundati/

than acttlandet A verie graue notinfo)- gd and cuill of man fandeth not n-casuall ne. things. What (saith Euftracius) wouldit p2ofitto hane anie being at all, if to plight depend ol

their studie, they fozget mame demonstrations. Indeed, as well these as those are habits of the mum z and the nature ofhabits is, that they are hardlic aboushed: are swner

thich come of vices ofcalamitic and milerte: so as

that felicitie statcthit selte vpon affable & firme matter, and since it is so and so absolute a thing, it must be sought fromcauses | of themseines, and nat from those which are cal

felicitie,

geth t moneda little befoze: foz it is

much doubted of this, whether any man map be called hapie in this life; bicause there was ares

speu the alterations and changes ol foz | | tune. Then if we shall let asive foztune, that certeinlie would | | that be stable, we would make foztume to be the cause, the same being variable and in a maner neuer abiding in one state. p

6 Yerre will some man saie; —

had said. Oꝛ aboue all other things; bicause it can not be, that a man can alwates be in anion m; in contemplation. Sometimes men must slerpe: — be awake, do manetincntag

these twaine. But herre if one should replie: Pou speake as touching milkoztunes.

Which ver⸗ tues be of most sted= fastnues,

faze ofa happie man they can not be fozgotten. Another thing in this place is called into be found some

hurtfullthings, asp2osperous, be Ema. Thesmalithings as wellinthe kindof 1, 50 9. hurtfull, as of happie, doth Aristotle take, and gerous,zre saith; that those are of no moment, cither to of no mocondition of lite, oꝛ to duue it from — doubt we are "5

atanie time he found, is not sogreatlieto be atcommon conditi⸗

bappie in thu life.

Part. i. — —— owne may >. Pile. Bat lince that Aristorle saith; th

op⸗ blemish it is; Greefes ( saith he) do a hinderance

the cheefe swate: otherwisc it might notgine favth hir bzightnes. And not to go far from the example alreadie set fazth: Euen as if a man, o a most beantifull woman berenedofhir omaments,should be conftrained

maner shew it selfe enen in that attire. Neither doth Ariltocleconceale wherein that bzightnes

thata man can beblessedin this life. And here⸗ by may we fitle answer those things, which

| fall the pzoper and naturall definition of lelici⸗ tie; but are onelie as certeine instru- . as neither a handie

of Peter Martyr,

whiewe

indeed may happen vnto a man; but pet not such, as thereby he should be made misera⸗

they be, and ol no value, bicause they turne a

der ke lici· tie.

man from the just and true end: and odious

they are iustlie called, bicause they be hurtfull as well to others, as to those that commit

them. =

8 Atter this he tcacheth, ichat an haypie man should do, when by chance he falleth into aduer⸗ sities; Ot those things (saith

Lhats blessed mass hall doo if

that coms not by ante vigoz of calannttes; nei ther fo; that they conspire not herein, that the same vertue may be |

well + wiselie considereth such other like He is said to vse well the armie which is pꝛelent with it bchoneth him well to know

that armie which he hath,as well touching number as strength, and the same howsoeuer it be, to vie well, and not todesire a better, When it is

Fmnalhe,the — acer

ftruments. It is paved by that,vhichhath — — artificer are not

At the last he awpointeth acerteine meane betweneablefledand amiscrableman,cuvin * "="

that place accounteth that man haypic, which is vic aw | ouerwhelmed

happie in rh life, Part. 1. Pagi165,

„tunes man from * felictttc. great mise⸗ Ro rie max xeta YAP- turae to (ex

ckelt lid.

which being vtterlie

holie scriptures set fwzth vnto vs onelie 1ob, vhich was indeed a

this life, but with a condition withall; to wit,

Pag. 166. Part..

. as the time to come may agree with the time is not granted to Solon hat amacan gither — ng lobe called, vhilebelincth, as though death were to be lord foz, But perhaps

agree with expected inthe wozldtocome, As touching that the serip- hich is to came, we make with'Solon; foz we turen. agree,thatit is not to be had in this wozld. But the other, uhich standeth in the fo:giuenes of

sins, t renewing ol life by god maners, may be

had herre. But how a man may be called happte

by it, we affirme, that euerie man is persuaded thereof in his owne selfe; fo; euerie man can

tell ubether he bel&eue oꝛ beleene not. And this is

that which is said; Let euerie man examine him-

1,Cor. 11, selfe, and so let him eate ofthis bread and drinke verie, 18. ofthiscup. And we haue the spirit to beare witnes; Who testifiech to our spirit, chat we be the sonnes of God: he is pꝛesent as a testumonie of

our conscience and god life, Df others we can

red, chat neither life, nor death, nor angels, nor principalities, nor powers, &c. Our h man th is not by casnall things, but All things Ioha. l. procerd happilie to them that loue God.

and shine in aduersities; Tri- = bulation workerh patience; patience experi- Rom. , ence; e and maketh not ashamed. And as Aristotle milliketh o vnsen siblenes of greefe, so we allo dw not admit the lame. Yea rather Chift, next the pzojhets t the saincs did werpe, and we are commandedto that his happie man will neuer commit vile and

of * Martyr.

Cap.. Pag. 167.

first chapter to the Cphesians, hath verie well arenen ad Who work ling Ephes. t. tt. to the counsell ot his will. And Ciceaccording ro in his oꝛation foz Milo, taught by vhat tos kens this

| The verie leite Ian: demonstration Paule del Rom. t, 10.

3vefnitl: touching the def n werde latins bake mac — — —

compzehended the

of the mind of God, but aiso his will

and election, whereby things are decreed and

determined to come to passe, rather by one way

than another. Further, there is also a power

and ablenes therein, to gouerne and direct those

things which it is satd tofozesee ; foz in things,

there is not onlie found the nature + substance ol them; but also the oꝛder whertwith they be

knit one with another. — wans.

—

are said tobe god; and generallie, as touching onder, cxtellent gad. And that this oder is in all

things, we may pzoue it by the nature of oꝛder

it telle: fo it is defined by be the

disposition of things like and toeuerie it, But

one no man is ignoꝛant, that the parts. ofthe woꝛld are diuers,and not alike, if they bs compared one with another,

Moꝛeouer, how how connenicntlie each one of them is allotted by God to his owne place, pꝛo⸗ per seate and standing, both experience teacheth, andthe holie scriptures testifie, Foz it is said;

lere, 1, 11. That God hath set the seas and the waters their bounds, neither may they passe the limits Esaj.49, 12. pointed vnto them. — — aire with his span, & c. And seeing that so a benefit ot his — — Atrue deg. respect of his pzonidence, we may thus define it; that Jt is the meane which God vseth in di⸗

power of doing Thercvpon this that we auouch, Paule in the

Mts rs — 7 ce — plants of the earth, and they shall informe thee. Allo in the 1 . plalme; Thel heauens declare the 5g f. power of God, Againe lob in the 39.and 40. Ich. chapters; Concerning the goats, the hatts, the 39.& 40. hocle;the Leuiathan, and Behemoth. |

2 Wherefozeletit thus be determined; the hether at der af things declare, that thesethings which gg be. be created, axe not made by chance, and at all ,,.\vcace aduentures; where loꝛe God wozketh acco ding of 500. to his purpose: and vnto his owne pꝛotidence, as vnto a certeine generall and cherfe art, all things are subiea; neither is there anie thing tobe found, that can escape the same. Whichneuertheles some are bould to denie, nho thinke that onelie the cheele and are committed to the care of but the resdue, if they be ol small account, they attribute to natu⸗ rall causes ; if they be of greater impoꝛtance,

to angels t diuels. Tchich thing a man may see inthe dialog of Plato called Protagoras, where the creation of things is so described, that some F106 hy —

some things to Prometheus. Pet to the intent

that mankind might be well pꝛauided foz, this only is auouched, that it was done bp the twozks of the gods. But in the Gospell webs other? Mat. 0, rs, wile taught by Chaift; All the heares of your head are numbred. And; Of two sparowes not vpon the ound without Lord hin if hath looked 2 — ypon the children of men. But if these men would vnderstand the matter thus, as though the pꝛouldence ol Cod extended not it scife vnto all things, aster such a sozt as it doth vnto men: nene we would grant it; not ny ene ——_— scemes of vhichis merrelie imple in it selfc. should be said und ie re⸗ tobe manifold but bicause the cffecs hich be specta by directed by tt, are diuers and sundne, therefoꝛe —_— it selle also semeth to haue diucrs respects. ge in Wherefoze we grant, that the p:ouivence ouer. godlie men surmounteth so far, as in compari⸗ ———

Pag. 168. Part. 1. shall be damned, x to the fwlish virgins; 1 knowe

Mad. 25, 2. you not, and so is it oner men moe than auer

casualtie, but

The Common places

Capi 6. Of Proudenc

ud vato men Nauk they have a — *

Wherefoze Salomon sal; Behold not the wine when it sheweth faire in the glasse, &c, © . I 19. Turne awaie mine cies least they vanitie. And Iob inthe; r.chapter, saith, that He made a couenant with hiscies, lcast he lob. zt, 1,

Pla.rrg, tA

oftushiceand godnes,can

vnto godlie men, as thereby they are wonderfullie confirmed.

3 Neither must we standinanie feare, that

— there is anie newnesse in God, bicause of his

p:outdence. Men, which by their parents are

Doo bzing

knowledge, himlelfe; thercfoze that is not granted, neither doth it in verie deed follow. Euen as we see that a glasse is not therefoze stained, bicaule it shews

ante chan= b2ought fo:th into the wo:ld without know- places

tung in Sod ledge,cannot atteine therevnto without alteration. Which thing we mult not surmile as tow ching God, sceing he hath had his knowledge from all eternitie. Further, we dꝛawe the (ame from the nature of things; but he hath it of himselte. Wherefoze lames did trulte wzite, Win him there is no variablenes, nor shadowing by turning. Neither commeth it to passe at any time, that the knowledge of God is chan⸗ ged by the alteration ol things. S this excellent knowledge is in God: fo: there is no danger, least he abuse the same as men do, of hom Jeremic in his fourth chapter wzitethz They are wise onlie, to the intent chey may doe cuill. But Gad is molt excels

44.7. : 7:2” -2. meth though the fiendernes of our viiderstan-

Tirus. 3, 9. ding, vhich1s not able to applir it selfe-tomo:e things at once. But God being infinite as touching all his doings, can eastlie perceme all things that now be, chat shall be, and that at anie

doth in this action he vseth no instrument of a bode ; Jt bing as

disqtuetnes. Fo: the moze men do bnderffand, the moze things they s& that dw displease them, uherrwich they are a⸗ greeued. Wherefoze nat without cause it is said; He that increasech labour EAI. 1 also. Im we de not beare those things | that be vuwozthike commutted. But God ts

tt in hum to foze-s@ the end of things: and al⸗ though the things be vn woꝛrthie, yet he direceth them, and knoweth that they shall tend to his owneglote,” . D 0060074 dm Of:

But it hath bin nu hard matter, to takes wate from diuine pꝛouidence, those obiectious,

vnawares, | expectation. But this argument we resist on this wile; As tow ching vs, fo:teme and chance are not taken a rennen

pan. 1. of Peter Martyr, |

— art whether things in sme to be ot netel / neccflirie be — tis art tem to eclun a let vnto

—— But if al things (satethcy) be direc done bf his counscil, as we be

pꝛouidence ot ;

— scaxselie — —— that dealeth pꝛouidentlie in his

genceof ded. But to this reason is applied in a manner — take piers; Wa thels wiap

things, the same forme of andere, ubich a little befoze easilte answered , — Ha

| | found. that is not either p:ofirable tothe saints,

and furthereththem to saluation; oꝛ that decla⸗ rethnot the tustice and mercie of God; oz else — — rugs the pꝛeseruation ot tt

ching mine owne will, it may lo come to pale,

that J do sit, as also that A do not sit. Do then — FOO whom

— cffeasbe referred vnto that cause, they TNT vhether it

shalt be, by chance; soꝛ they may be otherwise:

dowbeit, agthep be subiec to the pꝛouidence of

God, we must not denie but that they are ofnc-

Necesitie Cellitie. Wherefoze there is granted a double

of cwo (ozts necesiitic ; — — — and a necessitie

by <Qor, iSotfeuh laxt;as both itmay de; and it may be: and whether it be oꝛ be not, there is no'ab- tingent, and either against reason, 02 83 the bow mante wozdofGod. Jtis 50

fes therof: foz there was na let. but that it might other wise be. And yet neuertheles, the pzozhet minding to shew that it should vndoubtedlie come to passe, groundeth his reason vpon the determinate will ol God, and said; God hath so t. U 1 and ho shall be able to dissanull it * grounds The hand of the Lord is now stretched feorth, — — pda the grounds of and who shall plucke it backe? Wherefozethe which asitlighteth vpondiners and furidzte ac- <ontgeucs thing now by this reason wasofnccessitie.And pr earns le os Fer Plal33,11. in the 3. psalme we rrade; Bur the counsell of IT —ů— whereby our che Lord indureth for euer, and the purposes of gouerned: ———— hushearc from genen uon to generation. Bet ration ot the matter, 3 it is directed and J fo:ccd

Pag.168. Patt. 1. The Common places chall be damned, e to the fwlish virgins; 1 knowe

Mau. 25, 2. you not, and lo is it auer men moze than auer vnreasonable creatures. And by a luelie faithof

The vst ol this pꝛoumente, we: | |

p10udence. aryelpectaliie a we knowe watt

-asr | | ate r eee gm „ Ao we Wir S bo dull”

from the nature of things ; but he hath it of

bimscife. Wherefoze lames did trulte lite, lam, 1, 17. — — tree

wing by turning. Neither commeth

at knowledge of God is changed by the alteration of things. this excellent knowledge is tox there is no least he

,

| — is — — tit ol God, ed from felicitie, m from

of two lozts necessitie; that is to wit, a necessitie absolute,

LY SLES, *

The Commonplaces.:.Cap.16. Of Pronidenc, i his — nn > ns ne | nes and changes of things contrarie and res

That there is a pzout= pence.

Chrysostome in the 19. Yomilie epistle to the Exhesians saith, that It though it be sound and well cannot bꝛoke the seas without a god maifter oz gouernour; how much lefse can the

Of Providence. Part. 1. of Peter Martyr. Cap. 6. Pag. 17. rence is, that God by this power direceth all them, But these things be not alike; loꝛ a fone | anrowe da fall mmediatelie aster

he, o hereafter shall and | that mey be chat, bicause that foxce uhich is in things created cannot be of long coatinuance. Where

| therby minifred vnto all wings. But these 8

vs, that enen these tungs, ich ta vs mapfeme ta come most at all by chance, That 505 are pet gouerned by the pzauudenceof God, Jn 22**) go⸗ Deuterononnethe 19. At ana dteng bychance iht gt —— by tet eh rn

criour

Logd) chat deliuered him into the hand of the 'bings. flaier, Anm in the r4. chapter of lob, it ia ud of Pp 5 5 God; Thou haft appointed man hi bounds © wich he shall not passe. Aifo in the bake of wil⸗ dome, (uhich hake though it be not in the ca⸗

Lad

itis W one end — re re things vn Mares: or reacherh (can he) deus. chat is to late, |

oftentimes vs, pet is it alwaies of such sozt, as it doth tend to the gloꝛie of God. | $ But whether all things besubiec to the becher an amatter in controuerũie: things be fo; some (ate. they be; and some saie, ey be not. vnder the But, as we said befoze; if God haue made all n his pzouidence: faz if anie thing ould be er-

Pag.172, Part.t. The Common places Cap. 16. sophers, Empedocles and Heraclitusafs — — come to palle of netessi tie: but the Peripatetikes were of the opinion,

He tomake — God

of his glozie. S we see, that there be some uhich

butin that — name i r 8

In like maner God,

— — of r It petaduentute thou shonldeff be mn 4

of Prowidence. Patt. 1.

* hand of God:

_ — in my commandements.

from 22 Wherefoze man is not to be

8 it selke. But

| palle,that this foztune is giuen to In the 46. of Esale; r? Eal. 46,

| not to another: The Adrologers woutdsappbe. n

one mar and vnto the starres; by which (he saith) men being Drwonid Power , same — ——

hath ttlati 7 forme, Bot ile — —

Pag 174. but whenhe

wared wozse, he tame to 1 . No | a Vindetzns) —— same vato thee. Now uhen some men marue- — .

necessitie vhich is absolute, and an pare other conditionall. Fo2 hen we saie, that Gov — os 1 — bnderstand —

be (aid con⸗

that we do will nxt —ů—— How lien lad to be contingent, seeing God hath alrradit

16 meancs Aa, Er orgs th

wereanie thing, vhich might be a let vnto this ——

is wont to vie. Another example of this mats

Nabuehadnezar marchedinto Syria, he was now onward on the waie, at a place ere two waies met, he began to consult with

at de b2ought him tu lerusalem. Nhe nature ol the thing it selle was cuntingent, but the

being ap Godbecame a thing of necessitie. was so sold and carried into, Acgypt, thatas concerning the nature of the 8 thing, it might be, that eitherhe should liue alwates in bondage, oz else that he

cessarie oz

ag bythaner & rather fects be ne⸗

rots, tion: but of tt we will intreate

© 1 know? 1 aw musreperted;that 1 —— the author of deer arg | Bur I onlie FR — — — sen ptur es mult be ouderpell, mai be aderfiodd; wouch the same. $21.9 CUT | 3 Mach „ame FD. rl

of une.

Part. 1.

of Peter Martyr. Cap. 17.

:

e warning vnto lu- Matt. 26,24. LThess

toth wehane cogi⸗ Rom. 2, 1 $ the epistle pps ns rt & one ano s

23 i e — be incourageth not

Mats, 13. Lead

vs not into temptation, but

conmmandements uherein he commandeth finne. We haue in the histozie of the kings, that Achab was a wicked pzince; that Goddebe motions; and motions haue an oꝛder, so as

the inferiour the superiour: — —ůmũ—Q fophan to a motion, is directed vnto his owne mauer.

— that God wozketh in mens

harknednotto the counseliof the ancients, Rea eD— — — to the — — 1 — — | will was of the br place, out of the — Cipontcies, the 21. loram, vhich sollowed wolatrie; God was minded to pamilh him. —

part. 1. of peter Marty. Cap. 177. the minds in the Philistines and Arabi-

Pag. 179.

in Esaie, 20

— Gave | by ls e will of CT RIIED Un oblec⸗ Thep are wont toexcuse this matter, that God tian.

so is the ku — tand:ef Gods Un- wall not king, therefoze he in hat part he would. Nabusome man should take awate his ffaffe vherevnto he leaned, although he tnfozccd him nat to fail, should he not after some soꝛt be called the autho: of the fall £ God taketh awate his spirit

2.The(2,rt Ms, the second chapter; Bicause men

che loue of the truch, therefore God sent them

to lies. It is mitten in the ol

Iosua. 1, 0 Iosua, that None made peace wich the children of Irael, among all the nations of the Chanaa nites, saue onelie the Gabeonites. Foz Gd in · seeme to excuse GOD, we laie as cuuraged their hart — Israe- | that he is no moꝛe a lites, And namelie, smoke, we fall into

foꝛe erull cannot be but iu god: e —.

— of fade irhamgel aire, but it sficketh in the eie. Do map it be shewed by manie But not to

of god, as euill can not ee e.

god;

cient cause ; Jmeane, there needeth no other

remwued, dartnefse doth folnot thadugh anie effictent cause, but by it leite. M the habit be remoned, punation is Simill* pzesentofhisowneaccozd. fone e. fo hurteth his eie, as the sight be loft; blindnes

of to from uhence it went, but shadowes

—— P woes — 5 wt declare Thzee fozts ruinous houle: tt 1s held vp by ame, some thee sozts of wozking, which of Gods man

Dome anton af Cen in generall, sing by The 55 — — £2 66 ner

Part.. The Common places Cap. 7. Ibo b | to be done it tu by chance in the wozld,donioft © fimitgs ol all serus the p;ouidenceof God. Fozthe Lom e. sarthinthelawe, Exodus 21, and Deut. 19. If wow things wendy Bethe ane flicth out of one of heir hands, ande —

clinations. 4 + L413 he secony 9 © Decondlse, another wozke af God ia, J the creatures are not 01 vhichmenof ancther purpose committed; not | — rern

ownecozrupt And to returne to the tesfimonie now altedged. He that but the axe hitteth another man, and the hitting serurch the counsell of God. Jerome vpon the tweife chapter of Icremic waiteth, that Nothing hapneth rashlie and without pzouidence, whether it be god ozcuill; but that all things fo:e certeine instruments in the x4; eres | — - — /kures be the:4 not all after —7 foz some there be which 37 a Z i haue no knowledge, no; sense, na will, and „ut let. Aud place thee bigb in beaenlie stall. | pet neurrthelcsse they do seruice vnto God. Wherefoze we must not occupie our sclues alonehe in a generall

and co:rupt affections, yet doth the — also. A — Therebe

Romanes; foz

brues: he did bie also the diuell against Saule and againft Iob. But it is further to be considered, that vhen God vscth creatures, especiallie the reasonable creatures, and emil creatures, luch asbecuill men and diuels; he doth not sa — —

;

ownenaughtines,but God foparpose. ] God dealeth not with these as —

:

of fene. Part.1, of Peter Martyr. Capir7, - Pag. 183.

they haue sense: and uben wicked men. and the — — it map be cal | and are moued by their led the wozke of God; bicause he ruled it and

vsed it. Also it is said in the pꝛoppet; Cursed 1cre. 48, 10. be he that doch the worke of the Lord negli. gentlie: and the wozke of the L oꝛd he calleth che affliction of the people, whereby the wicked not excuse their sinnes in respect of this vie of God: fo2 they haue the cause of those sinnes in themselues. And euen as Gods

cause, wan Auguftine in his En-hiridion ad Lawrentiven, Augustine,” rupt. This wozke, as it is of the diuell, and of c<apter.101.declareth, that It may be, that God | and man wonld one and the same thing z and It is not althat Gov in so willing, dothrighthe 4 but that man n man doth sinne, although he will those things,, God which God willeth. He bzingeth an example. will, The father ofa wicked sonne sickeneth, the will of Godby his tust tudgement is that he should die of that diseale, the vngrations child also would the same; but to the intent he may the soner come vnto the inheritance, and be free from the power of his father: God willeth iusflie, but the child vngodlie. And on the other ide (he saith) that Jt may be, that a man would the thing that |

wel he as God willeth rightlie. Admit that the father, which is sicke, haue a god child; God would that the father shouid die: the child tho-

— — rough an honest afteaton would it not, fo2 he - apostics; that They did hose things againli the is defironsto haue his father line; they will di

Sonne of God, whidh his counsell and hand had will lutte. Jt conf

Pagi182, Part i. The Common places Cap. 7. bo of water is flowing: we seae allo the mettals, | the trees, the wozks | ofallseruethe p;ouidence of God. Fozthe Lum. assurcdlie be wonderfull. All Exodus 21, arid Deut. 19. H things | rogit de graue to heus fen

<he secony | 9 © Decondite; another anke af God is, hich | creatures are not onlic pzescrued ich men at ancther purpose committed; not —ñ — —ũ—ö H tothetntent they might obeie the alt of God, king. God. Foz Gov vseth the anions of all things, but their ownecozruptiusts. = ( establishment of his purposes. When he fauozeth his owne, he gincth them arehitteth | — * 1 scructh the counscll of God. Ierome vpon the | chapter of Ieremie waiteth, thing hapneth rashlie and without pzouldence, uhether it be god o2cuilt; but that all things come to tudgment of God. Wereol God; he vseth them accazding to his. — — — be

n 7 And place thee high in heauenlie stall. we must not occupie our seiues generall consideration of things

R e and lob. But it is further to be conside⸗ — — — such as be cuill men — — sclues; foz their; foz cuen ——

Part.1, of Peter Martyr. Cap. ty). Pag. 18 3.

baue no sense at all; they will er knows, and himlelfe to the pzouidence of God. The wozke they haue sense; and uben wicked men and the wicked, pet in it may be cal diuell do naughtilie, and are moued by their wozke of God; bicause he ruled it and owae pꝛopet lust. they do sernice vnto the pa- vsed it, - Also it is said in the pzoxhet; Curlcd lere. 48, 10. uidence of God. perceine doubtlesse,and be herhar doch the worke of the Lord negligentlie: and the wozke of the Lozdhe calleth che affliction of the people, whereby the wicked ouerpzefsed them. UWherefoze, the wicked can not excuse their sinnes, inrespec of this vse of God; fo2 they haue the cause of those sumes in themselues. And euen as Gods god vse of these things excuscth not sinners, so on the other part, the naughtines offinncrs doth not con- " taminate the god vie and pzoutdence of God, OF | 5 tho can exceedinglie well vse the things which f, 10 be done amisse. cause, than Augustine in his En-hiridion ad Laurentium, Augustine,” rupt. This wozke, as it is of the diucll, and of chapter.101.declarcth, that Jt may be, chat God wicked men. is euull. It dzaweth infection from and man would one and the same thing z and ur no! ft: wickednes of the dinell, that God in so willing, dothrighthe; but that | #4 = man doth sinne, although he will those things,, Sed

would the same; but to the intent he may the soner come vnto the inheritance, and be free.

he father, which is sicke, haue a god child; God

would that the father shoulddie: the child thohonest

ner of wozke depend both on God and man, n. | | egodnes,fnre- - may

That tulll when he saith; An euilt thing hath no efficient, bath no effi--but a deficient cause. Andif ante will scarchout cient caust. this efficient cause, it iscurnlike as it he would

they be things knowne vnto - vs; foz there is all one sense of things that ber contrarte. The sight seeth not other than b:ight the eare heareth not other than noises, ———

not by the vse of them, but by the pꝛi⸗ —— will doth God'vse, to

A ũmili⸗

Pag. 184. Part. 1. The Common places Cap. 17. PFVhowaitly but the iust mcasure of vicoze. There be cer;

pꝛoc ted there-from. These be the in ward canses of sin, but they be rather deficient than efficient causes. The diuell also is said to be the cause of sin; fozwereave in the boke of wiledome; By the diuell death entred intothe world, fin also: fo: death is the effect of fin. But yet the diuell cannot be called the pzoper and absolute — — is; foz that sach is

the nature of cuerie p;oper and perfect cause,

that the same being put, the effec doch ofnecessi- | tie followe. But in the diuell it is not thus; lo although he sometime suggest euill things in the mind ofthe godlie, pet neuerthelesle sin doth not alwaie followe. Foz manie godlie men do valiantlie resist him, and then sin followeth not, he tan not be called the absolute and perfec cause thereof. Jn ded, he pzonoketh men, but pet not so, shat sin must ofncceslitie followe.

I might bzing another reason. Let vs ima⸗ gine that the diuell himselfe had not renolted from God, and that man had bin created, man could pet of his owne nature haue sinned, and haue had the cause of sin in himselfe: but the of the diuell could not haue bin the cause thereof, then he was not as yet alienated from God:sothathe is no perfect noz full cause of sin, but a persuading and alluring cause. We haue therefoze shewed from vhence sin hath his deficient cause; namelie, from out owne coꝛ⸗ ruption. Yet neuertheles Goddoth gouerne and rule sin it seite; he doth nat idelie loke on hut he doth the part of a iudge and gouernour: and he leaurth nat all things without guiding. But after what sozt is he lam to gouerne sine Cnen as 1

Wild. 1, u

— — anithe wicked would: he bzideleth sins, and sometimes inter⸗

rupteth them.

Further. he bzingeth our wickednes shall rather bend vnto one part, than vnto another; as the rage of Semei was 2- __ th

mare bent agatrist Dauid, than against another ele man. ap He poctvnce of Canis hewed ther at one time than at another; God directed 1 the power ofNabuchadnezar rather against the *

Hebtues, than against their neighhotrx.

x7 — otter Oegtobs yew at. ad.'Ovd himselfe patteth vs in mind of some _— things, which in their zand dani.

they

so as the fins thich fozth. But yet these sugge oꝛ outward, can not

part. 2. oss Peter

pet may they they be called occasions, But of occasions,some be giuen, and some taken; in like

maner as they distinguish Scandalum, that ln oflens taken; ts the occations?

cok an of: offense, not on the — it z fo2 he doth that uhich is in man doth ill interpet Nate Do Chill saitt

destroied. or fwath an evict, that all the 14 The — adtd-platee dpiop - amples. Some godlie man scech a man sinne, he commeth to him, he diligentlie warneth hint — — a

g ——— made occasions tg — — en talons of khan il perhaps they had not derne ministred. a

Howbett betwene Go dome by hisowne power: therein he sinned a- | pain Sod.-/Al the lounes of la5ob weighed ver. was beloued of. A

part, and —

is meet

— oh — that 3 should let the people gu, J wall in ante San by done noon right ouer

; Whoizthis God? And hebzake

hie So suggesteth

thosc things wardandoutward motions ,

which he knowerh thatmen will abuse,

Of permls= ston.

god, he vscd naughtilie : he would not let it, he ruled it, that | and that

although they be god, vherefoze doth he suggest them The reasons of his owne counsels are knowen to himlclfe; but pet two reasons are set befoze vs. The first is, that his iustice map appeare the

there can be none scene: but in diuels and cozrupt men we see it. The second is, that the bold⸗ nes of men map be restraind: fo: manie would saie;Jf God should put into our minds god cogitations, we should haue a will and power to

them vp. £4 HAT: 2619-45 16 Certeinlie a permission is there, hut some thing that is moze ample is she wed by these el fcauall speeches. And we e

done: Fo2 the will of God is inum⸗ saith; Who can resist his will? God Rm

ence, but also to his power: sinne, and thereof he woꝛketh what he will. And he alledgeth a place vnto the Romans; If God, Romg,u, to shew his wrath, and make his power. did suffer wich great lenitie the vessels of wrath, c. Vtereby indeed we see, hat he

power. In the first epistle of Peter the fourth

chapter, i is tgtten z Wherefore lexthem that 1 Pe.

ac to the will of God, commit their soulcs vnto him. o that he attributeth the afflictions of the —— od

of Peter Martyr, © Cap.). Pag.1$7,

straine the will; neither can the diuell dw this, chat $00 Foz if the will hould not wozke of his owne uur uur accozh, it were no will; but rather an vnwil- *** e lingnes. Jt map as ill be ascribed vnto the will

to be compelled, as to the fire that it should not

be hot. Wherefoze our nature and will being

cuili.Zhe which ne the time of his beginning was not-euill; but bicause it is

bzeake fwzth, ——— haue said) he not onlie letteth not, but he bzingeth them to effect, he wozketh together with vs, and her im by depzanation swetlie bendeth our will, that we map be ching the sin of the first man e Jn him nature to do those things that did millike vs. was gad, grace and the helpe of God was not respec of generall pzoufdence wanting, and pet neuertheles he sinned. Herre we saie, that we mast iudge one thing, as con⸗ — — deny 2 |

be soco,as we shall not be able to nie moze: otherwise it would be no perfec felt citie; it should be ioined with a feare of falling. But yet he did not this vnto Adam; and vhereas by his pzescience o fozeknowledge he knew thcre-from; but he would not, but would suffer him to fall, and by his eternall decr& had Chꝛisl to be the remedie of his fall. The rest of the concerning that state, we can not moze declare, bicause we haue not the perfect knowledge thereof. Let vs returne to our owne state; the hich is such, as befo:e the renewing by Chzift, we were not able to will anie god thing, but of necessitie to lie in fins, might we lift vp our selues: so it

maketh a remedie soꝛ them, And this we may be — — t sides the will af God. But pet iet va not hereby excuse dur sins, as though we would obeie the will ol Cod hy committing of sin. Ne mult ac⸗ either by cuse our selues, scing we haue the oziginals of _ - fininvs, As concerning th 1 —

Pag.188, Part. 1.

garter gx, been ofins unde and naughtie add, is in some respect theground- EY wozke vnto the punishment that is due; foz Rom. 6, 23 The reward of {in (saith the Apostle} is deach: and tthen we sin,there groweth a bond uhereby

which => we rent — be afraid to

of fin clea- Canle, seeing the attton utth. turall thing. And

The Common places — von, rh; gs

| aweareth ; bicauseit is in the general wozd 0;

which belongeth Ly punishment. ==

— — — power of God is init, Where theres

but is vder his action; foz if ante thing could then hou ten fall hpy

our will brake ont into act, valefse fo „ Pine —— De vera religione, thit 3 chapter, waiteth thus; that — leite, be it neuer so little, is being, is the <&felf gad.

Cap. 17.

not those names, in stead of essence and stance, called it nature. Bering thercfoze the nnn — motions ot our minds be certeine things, there bana is no doubt but after this maner they depend of

God. God assurodlie wozketh as the highest; the creatures wozke together with him. Anshelmus in his boke De casu diaboli, wrote, that Euen the euill willing of the diuell, so farfw:th as it is to will, dependeth on Gaz. Andihe thing bil (onot locked bat And that the same ac is something, hereby

of action: ttherefoze as it issome- enteliia thing, it is of God, and is a creature. Yea and and moe neee De me, und ag

a

it the bodie, Also the soule it selle, being a soule, it be, is pet moe noble than anic therefoze the derds of the mind

wought together with vs.

bo, forthe chang alittle afterhs saith;

Part. i. of Perer Martyr. Cap. 17. Pag. 189

gation. Wherefoze in the sinnes of omission, we Zen. 1,1 shall find an action, either pꝛoper to that kind; oz else an other striuing with the god motion ofthe will, either uhichis then pefentlic reteined, oz A ugusting distinguilh n cab fin Augusti a 21 things; and in wow in is — ti | ; ferioz things, acco2ding to their owne nature, 2:awn from recciue the mounting of the firlf cause, Where hefe foze, (fine be dzawen, it isdzawen by the na- nn cauces, ture of the second causes. I will make the matter plaine by a stmilitude; Jn liuing creatures unmitwe haue that power which hath his name locall motion, and it moneth beasts either to walke

mifsion,0} negligence, ] and there sermeth not to be groun⸗ ting in that course ioined therewith ; but that negligea- ne the verie act and wozke of will, where vnto halting, as it is a mouing, commeth from the either defect 02 paiuation shouldcleaue ; power of the soule; as it is faultie and

lame, it dependeth of the faultines of the leg

nich was bzoken. And thus it is as touching

that continuall mouing, wherewith God stir⸗

reth his creatures. There is inded a common

influence, and it is receiued in accoy

ding to the qualitie of them: so the subiect of de⸗

— 21 — of God; and the ma

ning of sometime passeth thzough the

mind cozrupted, the fault of the acion is not of God, but is dꝛawen from the next

cause, But what it is that God there doth, and

how he gouerneth that defo2mitie, is declared

befaze: now we treate ofthe act vhich bzeaketh

not the wozke of dur will, and the motion thereof, so farre fw2th as it is in the kind of nature,

but as it is in the kind of moning. Augultine in his scuenth boke De ciuitate Dei,

Pag. 190. Part. 1 v

by it selfe ta werke without God, it is not true: fo: vnlesle Gad weuld asĩent thervnto,it should not be able to bꝛing fo:th adion. Do God, although by his absolute power he might perfo:me the wozke it selfe by him selle, yet as the course of things is, he will not deale alone, but will haue the creature to be a doer togither with him: by this meanes are neither the will noz pet God said to be the whole cause. But it it be referred to the effec it selle, God and the will are the full cause; fo: God and the will make the bole effca, although they be iomed togither in acson. J will shew the thing by an example Foz bzinging fazth of an action, we haue a will aid an vnderstanding,and our will maketh the 28238 thc whole cffea; but the one is nigh, the other — berg Aud lo is it of the will and of God; will dooth the will doch all and God doth all zuut ane is the tl and God ur st cause, andthe other is the second. Looth ail 22 As touching the third point, the sinne uhich folioweth is sometimes said tobe a pu⸗ nishment of the sinne that went befoze; and so Sod is said to punish

A Umtli. tude.

How sinne is the pu rishment of Unnt.

they vnto vsbpiult delart. Pereof we reade in the Rom. r, rt chapter tothe that God gaue

T ban tue. greater rorment of the mind, Those euill affections do dete vp the bones, mal e feeble the strength, + do afflict the minds; pet this is iustlie done: soꝛ God is tust and — — — depuis

The Common places

Cap. 17. ho is auth

and he punitheth them. Andmaruellnot,when I sad that God cannot pzoperlic will sinne; fo; then might he turne away men from himscife, then should he dente himselfe to be God. Paule saith unto Timothic; God cannot denie him Tim; selke. By uhich reason Barnard in his little boke "a th De precepto & d;spensatione was mened to saie, Barnard, that Godcan vndo somevhat of the pzecepts in the second table,but not of the first table. Df — some thing, as vhen he willeth Abraham to killhis sonne;so likewise = while he commanded the childꝛrn of Israel that Cena. hat ene 5 they should carrie awaie other mens gods: but 2 uhatsoeuer things be of the first table can not be remitted, JfGod would nat be loued and woꝛ⸗ — — Ihe be

be particular; and Godcan take awate any pꝛi⸗ nate god thing, to put a greater in place. But those things vhich apperteme to the worshipping ofhim, haue respect to the vntuersalignd, and thercfoze cannot be taken awae.

is condemned in ante man, isfar from the authoz of nature. Jn the same

aalen weer case of fron is mans rc

do euil affections.A cause also is our owne infirm fie nance; allo the luggrttion ofthe viel cho neuertheles are able

and ofnanghtie men; top:cnatle no further than God doth gtue them 5 —

Hey tthich make God to be the cause of emi,

fon. een 19% en * Firsfrhereftue(togather alintofew wazds) t — EWING

To the thicd,

Thy Gov

shed with sinnes. And last ofall, we reckoned

ked men our owne sensualitie, and especiallie the coꝛruption of our owne will do make vs the wozse. Andsoit is granted that we are not made the wanse by God az by man. The second reason; Fulgentius saith, that God is no re uenger of the things, thereof he himselfe is the

the argument; God dothnot

Che third reason;

God hateth not those things vhich he maketh,

but he hateth sinne. The reason is firme. But the doubt is, that if he verelie hate inne, uhie

Dcarseliecan humane reason discerne Gods

nc not perfec hatredagainst sinne.sering he taketh not

men. The commandements wzitten sate are the will of God, foz they expꝛesse his ture and pꝛopertie: but it we marke how the will ot God is towards men, and dw saie, that God would equallie further all —— ar:

his freedoms dependeth

—_—_ nc} Nn dependeth

n thall verche be frae, if ' , -; (he famewiltmakovotree, eee

would obete the admonitians of the propbets. Luk. 19,4. The sonne of God wept for the destruction

to haue receined the wozd from G O D, thetr owne conscience

on | so EEE alwaties hinder the diuell. | — that God might seeme to co the:,

- pake nat vnto them. Theysa(d, hat chey had

"dzemptdzeames, — — ge God hadreucaled some things untothem,

as nenertheles they lied and did lie. Wherefoze no repꝛoches i laid

˖

128 , f LTima, 4. would haue al men to be —

ul cr ' would baut T

Sys

Pap.1 1 Pe — | The Commom places Cap. 17. he u.

sufficientlie declared befoze Laie. s, 10. of Efaie, then Geo yt Co the thouthe hart of Wis pe third. rb werber:

1 1 met | wuchern the wicked, i Ents he wile Sod canine — les | 1 , and victhti - at itcan — + pap 8 r . oy I amore Wo

s not volmtarie be all ric, and un te We ane tat we rende f

—

———— — fo: we would be all perfect. Jt was added; God

is the cause of thecause of sinne, therefoze also the cause of sinne. Bp hat things do we fine 2 By the will and affections, the which Godhath b:ought loꝛth; therfoze he is also the cause of the answer.that sinne dependeth not

occasions ; It is true, he suggesteth both out / wardlie and nwardlie, but yet god things; the 43

amisse. But he not but

ucnth.

onlie giueth occasions, 1. lin. 22.22. he allo gaue out his commande ments. He said

vnto the diuell; Go fcorth, doo this: hereofwill Jnoteafewthings. The p2ozhet, by the figure Prosopopeia, doth as it were bzing in God to sit — — would that Achab should be llaine, he sceketh uhoshalldecetue him, Wherevnto tendeth this inquisition# — teth vs in mind, that this should else · where be

sought; bicause it is not in the nature of Cod, to deteiue. The end is there set fozthby his iu⸗ slice; ; be willeth that Achab should _

To the tight. God is bought in

by the &- gurt Prosoropoeu.

fazth, who said; I will deceiue him.

is gathered , that dinels are and redeceiue; and when they do deceine, it is of

ther owne dung. Jn the meane time we be

taught, that those spirits

than God doth giue

Cap.17. Pag.195.

this is the imperatiue mod. If we respect the ——— — Achab. But this

thathe should belceue the false prochets. A - stine 2

Acer⸗ To teine action, and that the first moner is Cod: — 1 nothing is concluded, but that the subiect of unne, that ia, the aa it sclfe, hath will to be the nterest cause, and also God himsclfe, in respect

indirealie. Also the dealing of Roboam, and the stirring vp of the Phili- To the to. stines,andthat Amazias wouldnot harken vn I. Kin. 12,19 tothe warnings ol the king of Israels e aperteineth to the tustice of God: * 1 To the 11. |

thcy shouldbe, And to the end that they might so be, he appointed them foz punishments of the wicked; and he knew how he would vse them, and his reasons were allowed of God, Jt is witten in the 1 4. chapter of Ezechiel; If the Ezec.14, 9, obeldeckratied, it is I that haue seduced Tothe 12,

im. Here haue we nothing else, but that the — — sidered, As it from the will of an ill

so it God; and therefoze he land he would punith it: but if afterward the ble ol it should be weighed, that God by such ledu⸗ cing would be reuenged of the people, rey — hi grace ther, he vsed that seducement, which — and by it selfe may not be ascribed to God.

31 There was bought a place out ofthe 2 1 | chapter of the pzoucrbs, where it is sad; that . . The hart of the king is inte band of God, and - he inclineth the same which waie soeuer he Will.

The p:oposition is generall; Which vaie soeuer he will, he inelineth the fame. Here is no exteption; : therefore as well vnto god things,

as vnto enill things. Inthe tielfe of lob. it 10h 12, 24, is said; that God doeth take a waie the harts of

them that be tulers of the earth, and that he

maketh them like-droonkenmen. And 6

Pag. 1c.

Efai.63, 17. To the 15.

Ierem. 4, to.

Part. 1.

tion, I haue declared. Wherefoze J bnverstand this sentence of Salomon no otherwise, than those wozds of saint Augustine, in his boke De gra & libero arbirrio; to wit, that he inclineth our wils vnto god az enill,accozding to his god pleasure. argument was out of the x 05, plalme, here it is said; God turned their hart, so as they hated them. hat maner of turning that is, which he made in their harts, Augustine dwth teach verie well in the same place; it was no god hart that G O D made

as in their owne nature be god ; but thzough our fault do come occasions of sinning,

nes was the immediate occasion, why the Acgyptians enuied them.

Esaie the 63. chapter; Wherefore hast thou made vs to etre, Lord? Which saieng Ierom in⸗ terpꝛeteth ol Gods louing kindnes. God did not straitwaie punish their sinnes; wherefoze they began to contemne his judgements: God did suggest this his — vhich was

maruelling at his thou vnderstand it, God is fault. It is wꝛitten in the four

vnto him, that Icrusalem should be called the seate of God, and chat all the heathen should flocke about it. But now God said, that The hart of the king, & ofthe princes should quaile,

The Common places

Cap. 17.

Iosua saith, that God hardened the harts 22 L of those nations of the Canaanites 5 that =

— — not molifie; What is it to blinden? That he will not illumi⸗ nate: hat is it to insoꝛce 02 reiea: That he will

foz ; pet by nature it

is the tabernacle of God. And no creature indu⸗

ed wich reason is here vnto made, that it should

be an habitation of the diuell. Jnded these

woꝛds doth Ierom speake, But if thou vnderstand him absolatelie, he is against the scrip⸗ |

one CO make one ver. *. — —u— FFT en And tt is said ol Pharao; To this purpose haue l raised thee, that I might shew forth my power. God suffereth the pepared vnto destru⸗ ion to the intent he may make his power manilest. It is also said by Salomon in the 16. of

3 that The vngodlie man is made for Prow16, 4

daic of wrath. In the epistle of Iude, there is Iude. 4 mentionofcerteine men, vhich were befoze oꝛ⸗ — this iudgement, oz to this condem⸗

But true it is, chat this decree of God, befoze it be put in execution, hath iust cause of condemning any man. Foz sinnes are committed in the meane time, foz the uhich they that should be condemned, are condemned: pet is it the decree of God, that he calleth them not effectuallie; and surelie that decre is iust. a

ö doth ia 5 Bar, Ars yore, | Te wutte

5 eee i ' J We | ret: An! tilt God tot b ab

wet *. . Toe 4h Nn, Mug 15 Nun

a Another aryannt his; Ales been th |

2 —— shouldbe, thereloe he w

Ad other we 21 daft

bet 55 bY

Abertdon

.

bizmcy

Pag. 198.

Iiir 1715

KPH

n cannbe fi tbe!

— beg: o pat hat * of i

_

—

n hes

fore

Sun

its voluntarie —— we be able of our (clues to withou ,

| i F. : hong bd qi 7 Where shall now be fr wil e Jt i810M\/Auof free wil. ne the thtrtix chapter

he loft humtelle, and his

twise in that chapter,

Cap. 17). ho inn Wof

pleasure-and permission ; these J am not a

— | Alto my part) sate, that the will of God is of 4:1 goslie; ten he That Sod AUD

appeereth in visible fozms,

of found:

Part. i.

nat be said. The same thing saith Ambrose vpon Luke, anditisoffenalledged by ene

there by pertemeale. | Vr haue added these few things out of the like place vpon the first of Samuet, the second chapter... 4

38 Nowthere relteth, that we speake of the derie will it selfe of God. Firsfofall A grant,

; ng; thole testimonies; by which it can be shewed, that God would not haue sinnes. And how J

of Peter Martyr.

Cap.17. Pag. 201.

sonne of Godhimselfe, Neither must we omit, thatthisis trulte sonamed, andinved the will T9279 of God, seeing Chꝛist saith; He that dooth the Dis the vex will of my father, the same is my mother, my tie will ot brother and my filter. And it is wꝛitten in Dew od. teronomie; What other thing will God, but —_ 50. chat thou loue him, and walke in his waies? 1 880 Moꝛeduer, the other will ol God is that, uhich gs. effenuall, and accozding to The effec= god

by no power can be wall wil. vanquished | thereof, that Whatsocuer

„r waitten | * would, chat hath Psal.139, 6, he done, Ok this will Paule saith; Who ĩs able Rom. 9, 19. to resist his will? And surelie, if there might be ante ods will and mind, if

t whole counsell vnto men (fo2 that is not nerd

full, fiving it hath beene-enongh fox himto shew reece there that which is sufficient fo2 obteining of saluati/ is berweeng on) thereof it cams, that these two wils do dif/ dur.

pt Gen, 12, 2, thehis well will, and his signified will is all one; but is in sundzie wise called, accozding as it is knowne oꝛ bnknowne vnto vs. |

: it was said vato Ezechias;Ser Esale. 30, f. thine house in order, seeing thou shalt now die. Certeinlie, there was no other waie in the king but death, considering the loꝛce ol his diseale, and course of nature; and his death was the will of — — —

nitent. This will is io med with the other; tep hip alt om the one, vo light ren 0

all,

Pag. 202. Part. I. The Common places Cap. 7. Ibo 58 authy

ther; nd hey uhic reiet hat till of God, wherebyhe publshethhis lawe, bi

caith ; That ubich God will haue dame, in m anie ——— — vs, when we reteiue punish⸗

chat I mighi prepare sor you both tod

tie. — — whereby God doth pꝛedestmate his elec vnto eternall lite; the ubich,as it is vuknowne vato vs. so the same being most mightie, cannot be weake⸗ ned. By this distinmonof Gods will, we vn⸗ derstand suffieientlie what answer we ought to

make, vhen it isobieced vnto vs, that GOD therefoze would

made manaliuing soule,

other mightie and effecnali will, doubtles we cannot demie, but he would haue men to perish. Foꝛ as we read in the 16. ol

Rom g, 21.

euen — And Paul teacheth a potter, and

tat ws, tht Goduwhic oa and tome to dishonour. And this is also the same will,

uhercby Godruleth, gouerneth, and moderateth the naughtie desires and sinnes of men at hi@wne pleasure, as it hath berne said befoꝛe.

n,doth begulle; nothing elle is ment thereby, but that he luffercth thele things to be done,

After the which manner, verie manie of the fa- 5 thers do inter pꝛet those — — being led words 5,

doubtles by this reason; that they thought it a 6 blind, t wicked and hlasphemous thing, if God should b dent be accounted the authoz of sinne-3/ and they fu, — — — tcrpyetch scife thecausesvf their sinnes. Which counsell _

bzvught besides permission, if we will dulie satissie those whithareobieced, Fo:

- Wherefoze

that Goddothnot one- | nan |

lie permit s{@me , but also after a soꝛt willeth it;

rr cth, bat ) but in ai woud

of frames Patt. 1. of Peter Martyr.

Wake eee in a maner of all his

ue, and the Lord hach taken awaie. And 2 | that

1 need him to doit. Prow31, 1. The hart of the = inchneth” the Tame *

dd doth either harden oꝛ make blind 3 —— 41 3 inthe

aun Aue *

0 2 vist en en ddoth! | is wrath and pour, r bw, wp s da 5 T 1 ODE — — 2 n | i 2 — 44 — < spe bes ar: £5 aer ant Wome,” wad, { ep be prop hone ran | ' 8 — ach are — A Tm . or Iggy 0 re led to de yelinete! 123 a ab 2 ih lukas were intraedbetoze wity ktheie bt | Deen aA bs e whether t wit op" we mb ref? Tho) wer rep tw

BP IT ITE IPL ——

they! N 1 ta" Shae.

bodies wicked m en, by bring 4p

hte ke Gangs her ** . eee, gn but nen 721 enen ee l thing w | maze. perspic 1 ee e mon, 82 2 N * * Wis cher. pt fyment of ohr smnes.t anna — — Foam Mob cal be kept backs iy ty,! — TIES o great.,as it dd alc 4 1 hap N

Sers

should be destroicd, and he lamentablie beat

— — vnknowen. Then it chall be mani

— let vnto vs, we ought to bend our will vnto

pw knew verie well, wat dy the decrer and will of God lerusalem thoulpbe viterlie destrotchould die. Shall he not therefoze be sozrow- — his life map still be pꝛolon⸗

2 What shall then be done, when such things — — 'tthat is — OCW hat is wert

sitution thereof ʒ cat is, by the lawe of nature — — allo by an inward

inspiration of the spirit: — —

mas gent

Gem. Part. 1. of Peter Martyt. Cap. 17. Pag. 205%.

again the ee s

is our partin all things, to will that uhich God would we thouldwill, and that to aright en — 67 purpose : on aS men cem-

— ED | answere, things holie, honest ; ve the cqallic Gidtothe

de true, honelt; i — wang ifthere be init yertue, or if there be anie praise, those thingsthinke vpon and doo. And: therefoze David, schen he deter⸗ mined to build the temple.although not haue it dame; pet was Davids will allowed as iust and right, Out of doubt, the god king knetp that God was willing to hauo a temple

fect and sound: nel her are these two alwates so ioined |

tocffetr — — Both our

God would reueale vato no ku med to tue

man therefozy hath: said ;; J will vnderstand will of n

those Gebel

ern *

an rler 2 the

Part. 1.

| But the scripture caithin the to the Rom.r,:6, Romans, that God deliuered vp the Ethnikes and 28, vnto a reprobate mind, and vnto vile affections. And in the lecond of 1 1. Sam. 4, 1 God stirred vp Dauid to number the Andinthe savie bistozie Dauid said, that 2.Sam.16, commanded; Semei to curse Dauid. In the derbe. 11. sameboke the twelfe chapter, God said unto 2 —— — ue to thy nei SLOW Ying uae it secretlie, but I will don this thing before all Israel, and in the sunne light. It is said by others, that these ches must be referred vnto the thing J dw nat absolutelie denie: foz God, it he would, might haue let these nnscheefs, but her would not hinder them. Yowbeit J adde, that such a permission must not be granted, vhere- — — that Goddealeth lo dolc⸗

sometime withdzawe his grace, Dauidknew well enough, hen he lomtime said; Turne not thy face from me, nor take; 41 awaie thine holie pe me.

The Common places

Cap. 18. Of Gods tempting — hornes a7 — thing God sawe would come to passe, — | testreine his owne wozd, when he knew that Pharao would become the wozse ther eby; ho neuertheles had the naughtines in his owne seife,andtwke not the same of God.

Fifllie, fincethatthe defec of sine is one⸗ lie in humane actions, the which are depziued

without eren ae GOD, b ubich all things are gouerned and pꝛeserued: foz trulie is it said; In God we be, we liue, and Ads are mooued. Therefore the defect, nhich p:operlie is smne,pzocedeth not of God: but the action, vhichis a naturall thing, vherein the defect sticketh, cannot be d:awne fw:th, but by the common influence of God. . Thelebe the things, ich J said —

— tho fine.

The xviij.Chapter. How it may be said, that God dooth | and dooth

ged. Andinthefit of 1

muel; The trium

:nethersthesonne fan lier. Pet in Genesis he

Numbers — that he should

— places, + || as the holte Ghost is sai To i Cur Rad, uh |

with sighes that be expres- 1:4; may ran ar Or vt repent.

But the spirit pꝛaieth not, requesteth not,

eth not z foz he is God: but bicause he ftirrethvs _ tox2aie, to make request, and to sigh, he him elle is (aid to do the same. And actoming ta this sense Paule biddeth vs, that we should nat Fphe ce.

aux. I haue made man. Genel 6,5, |

endrepenting: © "Pare. o Peter Martyr,

gag his dooing is said to te⸗ peat.

sozrowfull of God: that is to ————

Augustine in ht che 5: question, uhert a set purpose he handleth this ——— oftentimes to to our capacitie, and to attribute those things vnto God, which we sce done in the life andconuersation of men; fo: that the same cannot btherwise be vnder⸗

changeth ht — saie that he is nioued - a. 04 rd en

— — we hopcd would haue continued

now he became wicked andrebellious;therfoze be seemed wozthilie such a one, of m God bable,bicause it followethin the text it selle; And Saule went his waie. © Looks the priposiutjans out of the soxt, senenth, and right chapter of Gen. 2 Thefirstopinton, although it may haue some shew. vet it cannot be allowed inenerierehea. — |

pet he did not dꝛiue men to do these things. we read that God repented him. and pet it is

Cap. 18. | | Pag. 207. them of their waies, I also will repent me of all

the euill that I haue threatened them. Therefoze Whither Bod alwaies

Pozeouer, that change commeth not of our whe change selues, but of God: fo so Paule wziteth vnto of man Timothie; — rout — . commerh ol repentance, And vnto the Philipiansʒ It is that worketh in vs to will and „ W cannot once thinke a goot selues, as of our selues. vnto ans the 15. chapter; I haue laboured more than f Cot. 15, all, and yet not I, but the grace of God that is in verse. 0. me. But it is in vs (they saie to consent. ay — 4 rather, the assent it selfe is also ot God foz we nt be of daue a stonie hart, and vnlesse the same be chan- humselle.

lleshie, nothmg is to

ter. uhile they saie there is a dursz yet tfthe same be attributed vnto vs, we shall haue whereof to glozie: foz Who hath seuered ther 1 Cord, J. (saithPaule?) whar hast thou which thou hast not received?And if thou haue receiued, whic deft thou boast, as thou hadst not receiuedꝰ And z It is neither of him that willeth, Hemel 1 nor'of him that runneth, burof God that hath z 16, cie. Bere Auguttine saith; Ar nie thing be left vnto vs, Paule concludeth nothing: foz the pꝛopasition might be so turned, as it should be It is not of God to haue met- Roms, 17. ciepbut of tan, that willeth & runneth.Iknowe (saith Paulehchere d wellech not in me, that is, in my flesn, anie And Chailf Gith; Lou haue not chosen you. 1 7 David also saith; Inchne my heart vnto thy te- Pf) 8. stimonies. And; — — iel, 1. me, O God.) But no man tan create himselst. — — no man is re⸗

Part. 1. The Common places

—— tret will is one, and his reuealed will another:

wall. fo2 the secret will of God is ftedfalt and im mutable.Therefo:e God

eth some part thereof though the lawe pothets. willmay be changed; not that — * there can — — God, but

kingdome waies be in the stocke of Saule; faʒ so it was like to haue bene: but pet the other part of his will was secret and hidden. Ezechias falleth EGi.zs, 1. sicke, Esaie warneth him that he should dic; Louke be: fo such was the nature of that disease, that it ivze place. might seme he should die: this will was chan · 14-4735, ged; thedther vhich was lecret, couldnot ber

But they obtectthat where we sale; The will of God was from euerlasting: it is butameere dexuse ; foꝛ that i God, there isnothing either — — heh that

Ephess r. God hach predestinated vs before thefoundations of the world were laid. Jf they belceue

ide

moꝛe largelie vnderstod, chan the place it elfe, uberein they be wzitten, may beare: foz ocher⸗ ; wise we may be {aner lead toerro2. Palle in⸗ - | of the couenant, hich God

\ "1 _isescannot-be void z and that 1 cumtut be.

red: but if men tall from them and be depztued

of Heme fanit ls .

How it could be said to Saule, bar his

kingdome should be eftablished for

euer, the same being before

" appointed to the tribe

of luda.

4 Butlet ts s how Samuel said; The Lord 3n 1. Sen would haue eftablished thy kingdom for euer. iz, vet ij. remamed

Foz ho could the

fo: euer, in the familie of Saule, seeing it was befoze of Iacob, that the kingdome

should be in the tribe of Iuda: and that God de⸗

cred from all eternitie, that he would giue the

kunglie right vnto the house of Dauid ? Here

ment J do not much allow ; foz Dauid was

now not oneclie bone, hut was also of ripe age,

God.

aa time; but his counsels are from euerla⸗ ting. But this we saie, that when a thing is come to palle, he dach not awoint ante new

Baule saith, that He was chosen from his Ephest,s

"mothers wombe,and that we were predestina- -redbefore the foundations ofthe world, 'Thest

they long befoze they ee

ad repenting.

That fines to the reward: foz our sinnes deserue punish /

be also manie such fozmes of speaking

Part. 1:

—— lie; If they had —— Paal —＋ but it was — — — —ͤ—ͤ— ned, Chzist had not suffered. But let vs passe

cannot denie, but that the will of God was after some maner the cause; but the trut and cer temecause was sin. Also another, no small dif ference it shall be, if we compare our sinnes vnto the punishments, and our god wozks vnde rut yu⸗ ment, but god wozks deserue no reward, Ty

n ment,

u good n reward

so wilt thou saie / Bicausethere is a pzopor tion betweene sin #punishment ; but betweene god works and reward, there is none: fox The

Hong, 18. passions ofthis life are notwoorthie —

to come, which shall be —_— — — ourr, ill wozks are pꝛoperlir ot dur

god woꝛks are not but of God. Wherefozeeternall death may be called the reward of sinne; but contrariwile. eternal lite cannot be called the reward ol our So that we (ate, that the sinne ol Siule was the true cause why he fell from the kingdome; but his god woꝛks could neuer haue bene a cause fozhimto hauecontinued. But whether did this counsell anddecre late a necessitie vpon Saule? Yereof there was no absolutenecessitie in him: foz as touching the inward oziginall of sinning, that had Saule in himseife: and that vhich he did, he didit willinglie, and ol his owne acta. Indeed God decrerd the kingdome vnto Dauid, and to be tribe al luda; but pet so, as the same should be first taken from him iustlie. And if God foze-sawe that Dauid should be king, he also foze-sawe the sinne of Saule: vherefoze he sawe the one thing and the other, both that the one should sine, and the other shoutd roigne: in this oder there is no sinne committed by God.

of Peter Martyr.

would neuer haue crucified the Lord of

Trueindedit is, that God might in sach lot haue punished Saule, as he would not take the kingdome from him. Foꝛ he manie waies pus nished the posteritie of Dauid,vhen they betam — —

he would: neither was the ome giuen to Saule, by the same Ieroboam did inuade Iuda with foure hundꝛed thousandsoldiers, Ablas the king of luda asten⸗ ded vnto a hill, made an oꝛation vnto the ten tribes; Do ye not knowe (saith he) that God gaue the kin vnto Dauid with a couenant of salt? Salt danch not |

ä ———— —ͤ—ö' thing that the same was confirmed in a maner by sacrisite, and so now to become an holie thing. Be did not so pꝛomise

— — — But yet Lo inter⸗ that tchatsoeuer is done, is don naturallie, and

But come we nerer; He would haue established thy kingdome for euer. How: Bicause he would haue ozdeined, by an euerlasting de⸗ cre, that his kingdome should haue abidden with his posteritie fo euer: and so this power shall stand in the decrer of God. Ouer this, so

e perteiue was done in other kings, whom God cast not out vhen they had sinned.” Butthere is another solution far moze

Pag.209,

Pali 143.

Pag.210.

Part. 1.

men so it semed to be; and bicause they bied hereby we come vnto

| saith; that Euerie man is tempted

Df Marr.25, 29 Chad spaketh "Fromhimehs hach not shall

be taken awaie, euen chat which he seemech to haue. Ye saith not; That which he hath, but onlie har which he seemethro have. Andofinchoochers in their places. Ho thenthe angels fell, ui men succeeded in their place, Andin the the yooghet

pꝛomise made to Saule, as touching the king⸗ done, had a condition; vherevnto then he stod —— by god right was taken

Of Temptation.

In Sen:2, Che etymologie of the wozd cometh of — — — rne ooke In ken; a, ich signisieth, To tempt, is Zudg. vet. certeinlie dane, then we would knowe ante

The Common places

Chu said vnto Philip

Cap. 18. Of Gods temptin is the flesh, the wozld, and the diuell. But the controuersle is as touching God, uhether tt —„

8 Thisdoth Iames serme to denie, then he by his owne lam, hz, proper concupiscence, and that & O D isno —— 5 And Paule saemeth tu

consent ther vnto, at the leastwise that all temp

tations pzoceed not of God : fa he saith, that he with — waie to — — But there — — — — — yea rather they — Beides this, we cannot perceiue by ante reason, how it coms to passe, that God can punish

dur th end of temptation, In the plalme Da-

— God him vnto

sathan. In the firstof Samuel thou sindest, that

the wicked spirit inuaded Saule, and moned 1.52.11, n him to depart from God. And Dauid, in the se⸗

cond of Samuel, was stirred vp by sathan to Sn number the z but in the 21.of

it is said, that God stirred vp Dauid against Ji. 1. Pa. rael: vherefoze one and the same action is atalso a plaine place

tis seduced bythe will ol Cod, vhosent a

be a lier in the mouth of the osshets; — Efaie. 6, 4 ee, ut, — 2 — conuerted, and I | heale them: God sendeth his woꝛd vnto | — And in Esale the 63, Wierer chapter; Enn The fathers complaine (saieng) 4 thou led vs out of the waie? Wherefore hast thou made our hart to erre from thy 'waics? | ; Whence we buie lohn 6, % bread? He knew what he would do: but so he |

the places of scripture al

| cannot expound all ledged by de: foz the Lozd humselfe sent Esaic,

indeuoureth to reueale his. mercie in all things. They that — do belong either vnto the chosen, oz vnta the theybe] — — — with other sinnes ( uhich is declared in the first chapter to the Romans so they may be punished with temptations, that thzough them they may fall hedlong into — — they may be iudged of euerlastung pw nishment. Il hey pe] ple, God by temp: ting them declareth and testifieth what account he makcth ol them; he is pꝛesent fw:thwith, he delinereth them, crowneth them, and rewardeth them like conquerours, with manie and

hono:able gifts: oꝛ else if they fall,that fall is but

fo: a time, and at last euen as Paule sasd\it hath an haple issue, Thereby their faith, hope, and

charitieis increased, vhile they perceiue themselues to be holpen, and by the great fauour of

God to ouercome their enimies:oꝛ clle bicause -

they be lightened from the burden ol their =

9 But in the meane time let vs make an /

swere to those reasons, thichsemed to persuade

vs otherwise. lames, when he denieth that God doth tempt, doth not vtterlie deme it; ; but he

they should hane brene without blame: as our Libertines are repozted to saie at this date, namelie that God doth all things in vs; and that therefoze sinne is nothing: no not robberics, murthers, e such ke. Inderd we grant. that God darth all things; but the respect of Gods doing, and our dwing of them is diuers. Yen, in that they do those things, they sinne;as they which are not led vnto those things 2 intent that they may woꝛke togither with God; neither are they constreined oꝛ compelled dr those things again their wils; naie rater. they woulobe angry with them that houl let them from

lam. 13.

— — saith. God dat notio tempt vou, as the cause + falt of those

of Peter Martyr, |

Cap. 8. Pag. 21 l. things, which xte dw naughtilie and wickedlic, 1 against — Pe be temꝑted by

which the

respect to be denied, he vttered hy en absolute demall. But Paule, ichen he saith, that God 1. Cor, 10. maketh a waie to escape wich the temptation, verse. 13. certeinke he speaketh of those temptations, uherewith the — — vercd;uherebydoubtlesse they haue foz

part, not onelie an escaping, but also a reward.

But in that we den not so well perceiue, how it is

not repugnant with the iustice of God, to pu- -

nish sins, and todzine [mten}vntothem bytemp⸗

ting, that is no maruell; fo2God can do moze

than wecan-vnderstand. Dauid satd once, as. touching the knowing of these secret iudgments

in they z. psalme; that he was verie pensiue, pal.7;, 17. and that his grerte was intolerable vntii be en:

tered into the sanctuarie ot God. Wherefoze let

pꝛouidence things that be done: but if we vnderstand not how they be agrerable vnto his iustice, oꝛ how they be repugnant there with, let vs with humilitie belceue. 10 But

vs proceed. Since they be of God,

thethermay we pꝛate to be rid of them: Let vs

distingutth ter either they be aduer- Temptart⸗

fities,07 eite they be suggestions vnto wicked ors vid

dds;ifthey be aduersities, we mut not pꝛaie guiched.

to be p wich no aduersities, s&ing it is told vs hy Paule; They chat will live 2. Tim 3. 13.

e in Christ must suffer aha tions. And

Chat offereth the crosse vnto his to be bozne,

in a maner all their life long: but if we doubt of

fainting in those persecutions, oꝛ that the gloꝛie

of God be hindered by them, we map pꝛaie,

that he will remwue them from vs. Paul pꝛaied, Rom.: 5,30

and would haue it pꝛaied foꝛ, that he might be

deliuered from the persecutions, vhich were

readie fo: him in Jurie. Poꝛecuer, if our flesh

be fraile,vbile affliction lasteth, and we

father deuoutlie, that he will deliuer vs, if it be

his pleasure ; yet neuerthelesle, in pꝛeterring

his wall befoze our owne will, we offendnot by

reioise in them; soꝛ Tribulation workerth patience, patience experience. And Peter in the

chapter or bis first epistle, faith; that There

is ioie to the saints in temptations: pea and

Paule dth glozic in his aduersities. The which Cor. 21,9,

Part. 1.

— the arowing of temptation, as mann.

Matt. 6, 13, to temptation. 1 wen her 1 burtheflesh is

—_— , that ye enter not into leadeth vs where vnto; dan we — — that arecontraric unto the will of God luh 183 fall again the

: 4 | 3-43 271 m. ger 59 ” he I T9 5 38 + #53 : 21-43 3.9 Jade 92912 e mord dhe 925 (738.2 Am 27 118.3; x01 on 2t7 12 E the 7:0 9 ocl3 1950110926 71 RGE Adee 3 War. Stanze:

The Complonyias Cap. 18.

pleasing vnto us, cuen as it 3 Thou shak

C109] 18 111910 ig? g. bref auh l tach IEE. 588 2 $44 11 mae Bod 149 nd: tt ter M ta Hin ere vert en 243%

TIFF EPA Catal

IKE

_ pan of the Common Places of PETER MARTYR,

Pag. 213.

Wberein is — of the woonderfull

Of 3 originall sinne; Ae the vniuersall

corrupting of mans nature,

;

3 ö at the fatto 3

Wend at the end.

on Nel bad

carer Lo

off arthfull tang 16 e 11 en of 2445 : pp W, T s 4 f | ' a not sine. tiles ithe vi 8

hats

Pag. a 14. Part. 2. The Common places — I. equitie 02 right; and that bur ben — —— conceiued me.

e e pov wth

err

ci, hay this fond to bythe Beth 03 hou: that the vente —ꝛ — x r 2 flesh and the 3 mot. u

to be a ie, foz thus he saith; Who can make meet subicct fo = eee 5 of vncleane mene tings? And our samour saith; Except a man be 8

+ bortie againe of water, & of the hoe Golf, lchazz

—

ver c. 12.

be „ were Tisieth in £ faieng whichis Ibidems

— flelk⸗ ich is

— 4 bee incl, vene h

. ——— that we to the fall Tn in sinne, bicause we are

And they thinke it to be a thing most dead vntoit. Which thing he p:oucth by ICH 5 eee e e bereden,

Hall ne

%

part.. of Peter Martyr, Cap.t. Pag.215,

4 Next of alt J should confute the argu ments of

thereof. The Pelagians affirmed, that the finne be Pela⸗ of Adam abzoadintothe posteri- Stang fair, tie uguments

onelie G. Paule would haue said, that the first sin had bin From 2= spzed abzoad after this maner, he would not dam flowhane said that it came from Adam, but rather (0 r, from the diuell; fo: he was the first that gaue a the diuell fozme and example of sinning. Wherefoze came the Chett in the Gospell of lohn said, that the crample Jewes, vhichboasted that they came of their t fins. father Abraham; were

x is added; The good which I would dos, chat doo I nor; but the euill which I would not deo, that doo I: it is not I then that don it but it is sinne that dwelleth guftine citeth that, which is in the second chap⸗

ter ol the baue of Wisedome; that Through che versc. 24 enuie of the diuell, sinne entred into the world, 2 they which are of his part deo imitate

ng oa — Haue experience of 8 the realon is firme, that of the dinell came the first example of sinning. Further, this opinion is hereby confuted, in that Paule maketh an 4n:icbesi between Christ Rom.s, 18. and Adam. But therighteousnes of Chaiff is vnto vs to be imitated; but we must shouldbe nat onelle

Komans, | testimonie ofoziginall sinne: fo: thus it is wait ten; that By one man sin entred into the world, 11 K 19. and that all men without: ion haue finned, and that che sinne of one man {| all men, and that for the disobedience of one not onelie set fozth man manie are made finners, Further, they

called wild oliue trees:

, that man dege⸗ | institution of his owne nature. But if we haue departed from-our

unne. And Paule befoze., so accused all

| as he satd; There is none iult, is none that vnderstandech by or seeketh — God: allh WF U 1, and ate alt ith bec q vnptolitable, there is none that doth go no not one, &c. All hich things de⸗ clare the depzauation of mans nature. By there teskimontes of the scriptures it sufficientlie apperreth(as J thinke)that there is oꝛiginall sin,

Rom.z, 10.

chapter ; The reward ot verse. 23. of Godis eternalllife

Pag.216. Part. a.

the baptisme, which is ginen to pong childꝛen,

cannot blot out ot them "—_— of imitation, he inne Wherefoze we of necessitie to affirme of imitation some other kind of be in them, vnlesle dame be ie will that they be in vaine.

wiped out

5 Another opinion by baprisme | * ofthe sentencescitethinthe >.bake the 2 3.

distinction of them vhich

they acknowledge not, that there is trulie, t in verie deed anie fault oz sinne in those which are bone, but onelie a cerfteine offense,and ob⸗ ligation; the tthich might cause them to die, e be penn a nes This opinion Pighius seemethinamanerto

lawe, no: z and therefozc he af Pightus firmeathe lame — meine af Adam, forthe hich we that be his pofferitie raiher 2 are made subied vnto damnation and death, — than tare become exiles from the kingdome of hea⸗ Death de saith coms of the ozighnals o nain they shall lur, paising of God, and guang ; cfthanks,

banished from the nenertheles as he tpeameth) they shall nothing if this also complaine,o2 be sozrowfull foz it: foz this were to striue against the will of God, uhich a man cannot dw without sinne. — tile they lined here, hey had no il is not tobe thought, that they shall haue it in

The Common places

_ fozesinne

Cap. 1. Originall Sinne. an other life. — — ge

that, ubich the Pai- nelle;

— — — E thelawe of God, and that it be voluntarie ; bi —

cause it is not fozced vpon ante against their bis trut m

will, but map be auoided : but fo:somuch as bueptr u

these things take no place in yong infants,ther- *** cannot be — 1 1

that he denieth not oziginall ; fo: he saith

that it is the sinne of Adam, foz the

romp Fes

—— owne sonne to pzouoke r

ture or inne is agreeable vntothem. Fo:we t, as it aperteineth

Fin

it fo; bake car — — | of their age they could

the verie ad of Phat Auandreavie rant

it he neglened to — then be faith al

foginer ft:

him ths as in one

t, nature was coxruptedin are A — —— Grapes -Sutho Matth.7, 10

endured fo euer. Therefoze vhen he snned,be | fell not into his first tate, but pzocuredtohim lelte ane infelicitie. These things shall suffice at this pꝛesent concerning that second apinton.

9 The third is, that lust oꝛ concupiscence dispersed in is caiginall

— — en cr bicause peereth by his boke De pect aterum merits & resine and by manie other places. Whom the Schule men do interpꝛet, that he ment not al; of

in Seminali is, thou demand as pea met mme — was voluntarte: and members is migtnall fmne: as though — f | vnles perhaps be tales, a that tt is „ . ee, fozthus be (8's AFM ee,

Parr.2.

=

| the transgression of the first

man, least thou God is the cause

Allo vntu Pighins tt scemeth a repzochfull and blashhemous thing against God, that be laffereth une to be sowne in nem bone babes;

AAT EAR

Original Finne. vntultlie

not by the pꝛecrpt of mans lawe, vet Pozeourr,

Pighius; Let vsleaue vnto God the defense of be iunice his ownecause, he hach no nerd of vstodefend dend him, what he should not be counted vniust oz crw betrat. ell. Let vs belteue the scriptures, vhichcrie out euerie-vhere; —— in sinne and destruction; | f allo both death, and an wemut'* ne saued, if thep had died in theirinfancie? eres ot Here ought we to haue in honour andeffimas Sod, and tion the secrets of Gods iudgement, and not to ba beof the mind 0 2 ny ey coding to the pzescript of our lawe. n Caro, ancthnikeman, taking part with ie, bicausehe iudged that part to be iu Cxsars part; at the last, hen vicozie inclined [ vnto Cxsar] and that Pompeis side was discomfited and sled; he loked bp to hea- excellent

gainst the Pelagians, then he intrrated of the ercises,

ments of th: Pelaz wert obiccted vnto him bp the Pelagians. One bu was z hon it might be, chat Ood, uhich foz his godnes sake, doth owne sinnes, will impute other mens vnto vs 2 Ano⸗ ther was, Il so be that Adam, by oziginall sinne, condemneth those which sinne vnaduisedlie, against their wils,ubp doth not Chaift also, giue place to Adam in anie

. En nto tne una

therefoze-that fame 2 0 Adam, ol appetiteof

UWherefoze the same must not ( as Pighius saith) | be called the wozke of God, but the naughtines affections.And there-

* erpegethnat thembill they be willing 3 butat

Parr.2 2. The C ommon n places Ca p. 1. Origi ginall $; Me,

he) concupiscence is all one, God all one, and

Rom. C „13. teth vs, when he (a1 saith; Let not finne reigne

tudge, that the — deceiued, in that he thinketh Augusline to molt espeit is veclato

nall inne. But that nion the better, y euerie defect ——— is tude,

there weestting followeth a contending — — ghius 5 ; fozhe saith, that It = mea,

spirituall, by God. : ' saith, that that is the image of God, vhich hath the 1 — vsherevnta,is, that

man wa at the beginning like

vnto — expo 1 — gouernour — . berne a certeine deputie at᷑ God. And no man 2 can doubt, but that God mil haue his creatures igt ol to be wellgouerned; fozhecontinuallie biddeth Sd. vs, that we should not abufc them. And

them du ano⸗

which art , image andlik

dar u yg to be: fm Goddoth.justlierequire that ubich ther. But he mutt not be so understod, as Angatiae — yas n andd r 2

e fo 7 place.r2, | verse.26,

Ephel4, 24.

by us. haue it) doth apper⸗ mandement

them, Ne mrs Canes — ee hom. g. times liued without alawe:notthat at ante time nu lawe pꝛestribed vnto Paule,

⁊ lawe ted, when neuerthelessc they be ftraitlie com; may be manded. Paule saith in the epistleto the Romade of —— —

Rom., 20.

1. Cor. ig, knownclust, vnlesse the lawe had faid vnto me,

verse.56, Thou shialt not lust. Gal.z, 34thatfinne mightabound. Wy ine 7 AYE; 6 FI OUE. $33 Ane.

a cholemarster should be b:ought vnto —

and doth the moze greevouslie pzefle vs ; fo; The lawe entered in,

:

ther that also be cozrupted m no. Thereof the The win

apostie gaue an excellent teffimamnie, to wit, 3! is coz

that The sense and wisedome of the is eni- Rang

mitie against God : and vnder this sentence he all the affections of men not

was tothe lawe, inasmuch as it was weake, bicause of che flesh, God sending his owne sonne inthe similitudeof simfull Beth, by sinne condemned sinne in the flesh, that the —— — be fulfilled in vs. also do that Paule of vs; not ot the spirit, o: the letter ofthe tures, Foz in vs is the infirmitie, whereby

is flesh; and that which is borne of the spirit, is verie

oner, | accounted sinne, Rericius the most ancient bishop of

Pag:226. Part; The Common places Capet.

Matt. 16, 5, 2 3 eee of Iona, sot flesh & bloud hadi not veuea-

— A had not loarned

spirit of God.. Fo -namedf dich,

comp:chendeth wolte things ubtch perteineth

oe eee due bie

knowe, although Pighius had not told vs, that ä the soule is a spirit, 'ubich nenertheles in the scriptures iscalledficsh,

in wo leek⸗ ted; bicause vhereas

pep ies, that 16ro lapythegrolsr part fit lf ritual, d $ J and ought to reduce the same tothe obedience

By obteined a right will by — Chit vhichneuertheles they could not accomplish, reasonof the continuall conflicts of the mind, and their great infirmities. —

apostle ment no other thing in that place , than

that uhatsoeuer is in vs not perleulie regenerated, all that doth striue against the spirit of In the God. Noz de we denie, but that some such con minds of — — — PP A and Pte one unte naugbtines, ———

and

illuminati- ith on of Sods

TTY

their diitie, to become rebeslious — — he crieth out; O v man chat lam! Who shall de- Rom, 4

liver me from the bodie of this death? And agate, uben he saith; Ifeele another lawe in my Ibidem. ;

members. Finalle, hathovjale man, how che commande⸗

gears Sr

same; fog things that jäü—ä. noe de ned, and not abandoned from vs. With this dect — — —

Scotus, and esperiallie Bonauentura : these af

cotus 1

firme the materiall part in this sinne , tobe the whether | coꝛruption of nature oꝛ concupiscence ; —

fozmall parts to be the fight and wꝛestling a- art of this —ů hat He minchal, —

The bodies and soules of infants

infants,are some the diuell to be vered; so we read in theGospell, that a yong man was | the dinell, that he cast himseife sometime the fire, and sometime into the water: so as the Goddoth so account of the innocen⸗

Foz as Iohu saith, I we shall sate at we haue l. Ich. 1, 10. no sinne, we deceiue our selues, and chere is no

Originall Sm spoken ot; Deach and Noab flimed : other fathers he

appointey cause the apofties knew , that the naturall coz TH"to fn — — thichaught tohe aer

by water and the spirit. And gollcal — nga rn 3 Wherefoze men now a dates bee Chapel

afratd of beasts, and be hurt by them, seeing they

fo: the 1 haue had be ol their parts, He tpchagin He an

sed; fo2 ifit could not be seuered I —— be a substantiall —

6. inning af — Basil saith, — — and — — will ol the man and

Original dime. Para. of Peter Mattyr. | Hereofttappereth, how warelie it behoueth vs

ba, to be in reading ofthe fathers ; fo; sometimes

=

RIF

£

— fake nora

| ner 25 And ussereas Pighius saich that Both the

bodie and the soule are god things, and haue

16 oils be coꝛruytrd, it cannot otherwise be than by the 4

r = Mom was:

Pag.235. Part.. | The Common places

Sod had rather that man after a

siezt would

be cozrupt,

not be at all. And although — ww ke giue all things, ubich he gaue at the begin

pzocreated : There is no doubt, but God could so haue do if he would: but — to ratie'by

v\cd this loꝛmt of remedie.

Esldie.42,3.

Ept

plaintie teacheth, that this sine is deriued by

: but most manifest ut all is that sai- =

eng ol Iob; Who can make that cleane, which 1 — — By this place the infected seed of our fozefathers is pzwued to bevncleane, though Pighius dente it neuer so vow this. 31 - Butnowonthecontrarte part let us ersinre is ta- amine by what means this fin is taken awate.

out the grace of baptisme (sing he burned in oo qereot) although he ere not bp 32 Powbcit,if J should be askedconcerning

to pꝛedesti⸗ nation,

ought tobe onsidered, by that ud) it of it be sine, that remaineth 2 rematnth |

nea new made bodie, and a bodie made fit foz eternall felicitie, And in the meane time, uhilewelinehere, our old man andnaturall

= leth ta be at all. Now haue we lerne these th:ee things; how oziginall sinne is it is taken awate, and that we are todcters theremnantof the same. | | vs fpeake of the punishment. what pu. Some of the Sch thinke thesame — — shall be without feeling. The Pelagians iuvged, gui he. Qatluch hou nel be banished ont ofthe heauen;

as verielikelie, But Augustine De file ad pe- — — —

Parr. 2. The Common places

— — benoted;one is, that in those daten avnlterie. tn

shit persecute the inne of Adam, seeing he pu- thep nished the same long ago;

— declared, I sate, that — so

rave” wer dir : but if aman will du ct they per

monlie wont to saie of a man that is beaten euen vnto 222

vet

* Part.2;

of Peter Martyr. _

Cap. . Pag. 235. but euerie one shall die in his owne sinne. Mapꝛosshet ta 4— —— 2

wat tha! as Paule saith) They may — 2 n —

satisficd God by their in this life; E paid foz them the pꝛice of. Wherefoze euen ascerteine

1 — liaions in this life, Thich also Chaist doth laith; ; Feare him which

into hell- fire. — — — — the p:ojhet, vhich we haue plainlie expounded, apperteineth no- —?fF 5 Another of their arguments is taken

Exec. 18, 30 vut of the pghet Ezechicl; The sonne shall not

beare the iniquitie of his father, & c. To this we — after ©: might answer at a wozd, as a little befoze wer — 3 mal; ; namelie, that childzen do not beare the

was a —— Jewes; Ihe fachers did care sower gra —

drens teech be on edge, This

onlie remembꝛed by Ezechiel, but also by lereverse, % mie in his 31 chapter. The meaning ot uhich lai⸗ | ON Dur fathers haue sinned, we fo

' themarepunished, And as the Rabbins saie; They vhich were of the kingdome of the ten tribes,semed to astribe these things vnto leroboam the sonne of Nabat, vhich first made the

golden calues.But they vhich were ol the kingdome ol luda, reterred those things vnto Madale fopuholevngodlines they thought that | 2 rene rt Eueric one H uchets haddenounced. This pzoucrbe dath Hall beare Godreyzoue, and saith, that it should not be so buen hereafter; The soules ( saitʒ he) be mine: the lane, 2 1 -shall not beare che! miquitie of his facher,

commanded, vetse. 16. —— fo: the chil⸗ weng effense, tm pet the chilnzen fu their parents,UWhichalso Amaziasthe king of

— by the Isractites/;foz we read in the — — 24. onelie Achan was slaine, bp reason'of the cur- ten, cow! sed things ubich he had reteined against Gods rarieo the — — — —

,

The Commom places Cap.. xinall Si 4

thed

Jalwateserceptthe childzen

made — > rung as es rn | paine. ' Ao 5 va exepe all ohrs, if ant here be, benoted; ne 16 that in thse daes anlterle 790m =” vhich bythe secret counsell ol Cod belong vnto was with death; anotheris, that that ur u- 16 p2edeftination. | N mut inte n seemed not to satissie him. go wy 70 Wherevpon he bzingeth another crposition of death, *

vet

But that the matter may be the moze plainelie declared, I sate, that in euerie one of us, so nas we there is |

with one blowe, as he nerded not the second

| is the scope, uhich the tas blowe. This —

co:rections, thereby men be called to repew

ut emust not be dzawne a

eee gui to punish wen in thistife. he cannot also

of the wic= punilh them in time to come, if they depart

-—g sromhence tothout katth and repentance. A an be thepreturne vnto Cad hex shall

but bicause Chzilt paid foz them the paice of

their redemption , UWherefoze euen as certeine

ht punih- life, tthich be and entrances into ano⸗

2 ther life ; cuen so in the wicked, euerlasting pw

begun by the of af

. Whichalso Chaistdoth

he saith; Feare him which

Ezec,13, 20 ut ofthe pꝛoshet Ezechielʒ The sonne shall not ter ugh ansiuerat — — mght awozd, as, | — satd ; namelie, that childzen do not beare the iniquitie ok their s, but their owne and

drens teech be on edge, This onlie remembzed by Ezechi

boam the sonne of Nabat, vhich first made the dome of Juda, referred those things vnto Manasses; foz those vngodlines they thought that de captuutie was to light vpon them, which the cant ont be uchets haddenounced. This pzouerbe dath dal bears Codrepzaue, and saith, that it should not be so dunn hereafter; The soules (saith he) be mine: the luxe, sonne shall not beate che miquitie of his father,

of Peter Martyr.

Cap. t. Pag. 235. but euerie one shall die in his one sinne. Ma⸗ nie would haue these things to be vnderstod concerning” 4 bicause that parents should not be flaine foz the chul⸗ d2ens aftense, nas pet the childen foz their parents.UWhich also king of Iuda obvetse. 16.

vato God, that uhen he hath be⸗ - of

obscrued by the Israelites 4 foz we read in the

scuenth chapter of the boke of Iosua, that not werte.. onelic Achan was flaine, by reason'of the cur- Josua, con⸗ sed things uhich he had reteine (against —— trarie to the

vnto them; name- —

some did interpꝛet of eternall punish⸗

The Common places

the daics shall come, that I will make — the house of Iuda. But it r —ů — —— notwithstanding that Chatft suffeby the vertue and theold te-

Poꝛconer, vy the ver= red at a certeine time,

tue of grace ol his death, the stament were saued. Whatneed was ittherepunished: fo then, this our opinion; so far is it off, that the same can be alagainft1 ; foz he decreed, that the childꝛen do beare the sinnes of the parents, when as o⸗ therwile he saith, what they be cleane, and are

Cap. 1. bozne without sinne. The Jewes vaunted what

Origmall St,

Part.2. of Peter Martyr. Cap. 1. Pag. 237. | bicause the posteritie, so far santh are ledtosinne

genitours sinned, and they also do not auotd not deferre

the ofthem ; God will no longer de- Tunich⸗

fer least he might teme to cast mn mans matters, and so others met, lin

*

awaie the care \uhich be lo

Pag. 238. Part a. The Common places Cap. 1. Originall Sinn Rom. f, 12. Of all weanswer with Paule; By one man. And

A Sym⸗

vhereas they affirme, that the ancestozs were cleane and holie, that is false : so although that they were indued with godlines, and that oziginall sinne is to be fozgiuen them, so far fazth as

| Neither danch that hinder ante thing, uhich some do imagine, that the borough same, being not strengthened with those indawments, uhich it had at the beginning, is

nant. Foz God pzomised vnto Abrabam, that G.,.,

hc- would not onelie be his God, but also the 2. Cor. 6,16 G OD of his serd. So as in the Exec. 16,

spokenof, may be confirmed with some out br hang 40 But thou wilt saie, thou maist᷑ be detei⸗

subiec to the inclination of the bodie ; and dot by

not rule, as meet it should; but is ruled by it. Pozeouer, naturall reasons do also teach vs, that there is a naturall agreement betwene

pathia be: the bodie and the soule; foz the soule is accustoaveenethe med to be dinerflie affected,

bodie and the soule.

grie 02 sad. So that, soeing this maner of reasonung pzoceedeth of false pꝛincipies, it canconclude nothing.

San

Part.3.

spoken, , v2 thought against the | 0+ lothey sin. How shamfullie they

oe hey abiectitkewise,thatifisnotright | lie said, that oziginall sinne is spzed abzoad by meanes of the sced+ flesh ; bicause those: things and therefoze

en the mo Gree, he hath pamed;; that The

sinne, But this is found false, fo; that

Not con=

of Peter Martytlarilie; but aloneuue uhether it be

posed to vs, ubich no man is able perfenite to pcrfozme,oz to auoid all offenses against it. In ungencte 03 considering of sinnes 5 we must not inquire

Cap:1: 8 Pag. 23 & vhether anie tying be done casuallie, oꝛ neces nee at agreerepugnant, oꝛ God: and by this ment oꝛ dif=

gainst vs, concerning necessitie |

obiect,that if the sinne ol our firstparents be de- weighed of

rived vnto the e, there tan be no rea; in inves.

son lou, why the sinnes alsoof the next p ⸗

thinke, that would sollo we, which is most

surd; that the vs,

bome in this |

ble: foz that there should be land tu nur charge, ft, Pete

also the sinnes of all our pzogenitozs. | | ce Schwlc-menhaue thought, that it ch optuland punish sfinnes with finmes: what let is — ——

Originall Sinne. partz. of Peter Martyt. Cap. i. Pag. 241. tho lech nat, that the ate of those children at wozds; Euen as by the disobedienee of one, bec. lsrael was moe miserable, vhich were led into urn Oenesis. v.

of their 4 | 1 | Ir hong hr good to adde

be may signifie au that ts against the lawe of 79205 God, and against his will. Foz by this sine, from the ofnature,and

beasts, the siniituve of God his lebe..

creatoz: and God would haue him tobe his de⸗ putie in this wozld, and therfoze to be mast like. be vederstod chus

vatohim. Surelie if sinne at large, it dwth not compzehend onelie oziginall sinne, that is, our depꝛaued nature, and the co:- rupt powers both of our bodie 2 soule;but also all vnder the those euils which do insue vpon the same; name⸗ name of things e ww

Bod, cannot anic waies be | kaidof oziginall finne: fo: we be all bonne infected therewith. And thus farre out ol the epistle vnto the Romans, the fift chapter, vpon these

Pag.242. Part.2. The Common places Cap.1. Original fin. Ori safd to sine, that is, to erre from the scope, and men. Yowbeit Ambrose; by One man, vndet⸗

from the end appointed vnto vs. The like sign fav it to be Eue. But seeing that wozp One s in — — —

a to be taken: that is, To mille the Foz it is there witten of the senenhun- — — — to ssnowe stones ont „as they could bitenen aheare,and would not mille one whit. One, betause the scriptures — — es nk | ; generate: fo: we be so hindered by them, as we A willinglie followe the same. But we nit re- ; cannot fulfill the lawe; the iich nenerthelesse | Exod 12515 We are bound to obserne in enerie point. We are also commanded not to lust, to the thich pꝛe⸗ cept euerie one giueth his secret consent, and is witnes to himselfe how much he doth with stand, by reason of our p:onefle vnto finnes, and first motions vnto vices. wort In what But il che Fathers do same to ite somement Pela

unte man, then he trankrefled: fog as if is An tri,

1 —— — transgrti not the woman was.

He that extelleth other ow ln in one vertue, doth oftentimes falle in anoall And heciteth Cicero, who satd, that There 1 — ct cle own, ima ar,

FISSSESTED

The

roote and gee a 42m, who Wasas 3 cerketne common d lnpe 6 ae, thre wa conteined all mankind : nhich lumpe being corupted , we

— vato- oztginall-finne.” Fog into race are them is powzed the same defiled and coxrupt na / bozne with ture that is in the parents; then as yet on the - +—wp other side, soꝛgiuenes oꝛ imputation, vhich are

las gustine vseth two sumilitudes. 'Dne-ts of — —— grames of cone, uhich atthoughthep be sowne to be a molt faithful av into the ground, being purged of their small by shewing humselle

that then they are sp2ong vp, they follow the oz der or their owne nature, and not of humane 1 industrie. The other stmilitude is, ot a man nent of the (if ante be) is alreadie wiped auaie by faith in circumcised, ubo neuerthelesse begetteth Pelagians. | not remaine;

nature, but by violence

(ing that children are not begotten by that outward power, but by the inward strength of nature; it are bogotten, they do followe the ozder of nature: and thercfoze we | |

but such elt then we haue in vs the infection of oziginall they cannot be without the same : but we cannot

we halt notatteinetothe perfect abcielhing of

Pag.244- Part. a. ward of sinne is death, and the sting of death is Sinne and sinne. Therefoze, whom so ever shalt sedeath are clude from sinne, him also thou must ofnecesfo; by the testunonie of

— sitic seciude from death:

was onelie cept Qxist onelie, uhodeath with- knew

out linne.

to affirme , that there be some withont sinne, do die, is euen to ioine togevbith be nant and contrarie

— blase Wem, pet tue must eld vntotruth,and not to dan nt beta carcfull, oz to trouble our selnes in reaso-

The Common places

Cap. 1.

expꝛessedʒ e speciallie, — wr WRT Cen now bone of my bones, and flesh of my flesh: but did not adde, And soule of my

ceased from all his wozkes the scuenth dale: G. lang seeing be still enerie daie createth soules of dat from nothing. But vnto thi it male per- all his aduenture be answered; that in the bodie deri- won ued from parents, it is sufficient if there be

49 But vhatsoeuer is to be said as tow

might be pzoued by the epistle | r — of Chu dercellche priesthcodoof mm

Aaron, because Christ is a priest ing to Hebo

the order of Melchisedech. And the

Cap. i. pag. 2355 bovtes tmmediatelie ont of the earth, but of the

JHE

our nature

meth to be a verie hard opinion; namelie, that

Chat the soule is not

T bene conueihed from one to ether. wig widens BAE nt wit dt wat iu t rns £7

AYE

of Peter Martyr, Cap. i. Pag 44

foz sinne, take

ol life: fo2 so sone as ener man dur e eee — — was fozsaken of his grace, and fanour; so that he was not able to aspire againe vnto eternall felicitie. This bodilie life also may be lad to be taken awaie th;ough sinne; fozimthere be amie, vnto whom it ispleasant and delecable to die, and to be lased fromlife; this

haue they by some other meanes, and not thorough the nature of death. And Paule vnto the Cozinthianssaith;that Death is the sting of fin: i. Co 1556 foz death should not be able wise to do anie thing in vs, vnlefle it did consume vs by sinne. Wherefoze they which vaunt, that oꝛigi⸗ zl finnes in nall sinne is onelie a certeine feeblenes, vhich their owne de ee —— — derstand the nature of sinne, noz pet moztall tence of the apostle. Besides this; if that death Sinnes art flowe out of sinne, all sinnes in their owne na not all of ture must be call ed moꝛtall: fozin that G O D fqvaliae= inquich not some sinneswntovs, that coms 57... . his mercie; foz cannot be solight — asinne,vhich bzingeth not destruction, vnles the wundatt⸗ mercie of God put it seife among among. Polwbeit,we 1 dw nat therefoze saie with the Stoikes; that all;aues of sinnes are alike: foz we knowe that Paule de- calamities. scribeth certeine sinnes vntd vs, vhich be so ooke:. —_ — — Rs verie 7.

Hon ly Sinne al things are subtif vnto vanitie.

Wut the revelation of us is waitedfo; 5n uon f.

ofall — cate Eurrie cresabiect

at large the sameis

fazthwith pꝛonounced the - of — them. And euen as they vhich be condemned to die, although they be reteined

. E. 2 eo 4 deathis naturall vatoman? and an if werea

the Ethmiks; fo2 all the godlie dw affirme, ta in death were is a feele of Gods wrath. Marry, oe, quaking feare; ubich thing both Cuil

Ekie3b, 2, maniooherholle men haue declared. But it 5

vnto vanitie. Inderd this place ee gr

lat hard, howbeit, J thinke thi sense to be ar gin.

plaine enough; thatgenerallie eueriecreature

is in agreeuous fate, and vnto the time of our The crea⸗ is toiled with troublesomela- bunt 1

Pag. 248.

. Oscas. ze God being angrie, said; 1 will take awaic 1 — |

ashamed gine. (saith he) that the holie angels do seruice vnto vs at the commandement of God: but s@ing

delluered from the end.

The Common places

Paule ap: saic therefozethat Paule plie'd ent vehemencie of speech, awiteth kene nta an — ; as if so be they felt greefe and sax

.

4 11 gil 4%: en ofbrasse, and an

renewing US of creatures to

a asse, t hat hin sun: n 1 E513, 16 andhelightofchelunne bingeompaed with e maui ee | tharknowhath,shallbeseuentoldgreazerchas — 1n-0gpy,, sgcundl (Bapter. It] th I m Miu! dit 238 second Chapter. 5 Butisthereanieinturie dateviitorrs 4/0/01 mrs hen RM |

ourfelicitie shall apere. The same Chr dome in his second homilie vpon' Genesis, | declare; that Jt is neither vniult ik lo be the creature be constrained to suffer some talamities foꝛ mens sake. Fo2 if a man (saith he) haypen to-incurre the di

tudgementof the reasons, ubich are wont tobe alledged on both parta. Fm euer, in amaner,

our lust dur

berate but gf things; but of those onlie,uhich i things 0 he called lernt, dat is; Which are to done of vs. And in all the things,

occupied. 2 Jdefinefrewillafterthis sozt; Fre will ol fee will, is a facultie oz power, hereby we either take dn retuse, as we lust our sclues, those things, | vhichbeiudged by reason. But vhether such a kind of power be in men oy no, oz hon it is in

We mult belcur chat Chir. inhis first creation, had free will: which thing, woks in be in us, are to be noted. — — n. apertetne vnto nature; as tube liche, tobe in

of Peter Martyr.

all ning: fo; He was created vnto the image Cen. i, 47. chan true 4 perfec libertie. And of him it is thus witten; God hach crowned him with glorie Palms, 6. & honor: and When he was in honor, pnl- 45, 134 he knew it not. And hat honour can there be, | ns vhich he had created: Oen. 7, 28. the thiout of doubt he could not trulie, and himselfe had been ons and lusts. But in what

.

tate was,

scring there wanteth scripture to shcw vs; there

tan nothing be defined fo; certeintie. De correptione & gra- The — Fern ce tar wee

besfowed vpon Adam : & such an helpe it was, 9** by as both he might fozsake it vhen he- | — ont — Ken

grace | will, but allo (as Paule saith) We haue both to Phil. a, 13. will, and to performe: fa the hart ot beleuers

FLEE! 11 Hl

Part. 2. 9 The Common places ö Cap. a. 1 | | r N

them that

be not ce- Lales,will wo-027

lest tothe um not rege= notthe neratt.

their counsels vnto the word of God: uent they commit vnto G O D;- andso they yy Butinthose wozkes, ubich

Part. 2. ol Peter Martyr. Cap. 2 Pag. 255.

shall not striue in man for bi- F ee Denman eps 6,

2 G Od chat hath mercie, Fog our saluatian is Po andi all the i- his one, and not the wozke of our strength;

"tbe ud better han hinrthat made ws, uhenhe gt

hich doarinets vtterlie con — — allthe halte scrip. — ture. Ieremie faith; Conuert me, o Lord, and I a shall be conuerted.. And Dauid faith; A pure Psal. 51, 18. hart create in me, God. The uhich thing that

leruitude, in Iohn, fateng; has, 3+ He char doch sinne, is the feruant of fume. 29.chapter Whercfoze, sring wecommit manie things, thus weitten; The Lord hath not giuen vnto mn haue sinnes cleaning vnto vs srom our you cies to fee; nor an care toheare, nor an hart mothers wombe; we musk of necesitie-grant to vnderstand. And in the thirtie chapter, Gd eg 1e hat we be sernants: Bur then we stull be free pzomised, that he wouldciremncile theirharts, 4 fl. Ga,. indeed if the sonne shaller vs arlibertie; others wise we serue in a most bitter bondage. Vher⸗

** f. . This thing the bone men right dwp:aie withDauid; In- Pa. 115,36. cline my hurt restimonies : and with Salomon; — — haits hae de in his waies; 4 with Paule vnto the Zhefalonians; The Lord duect your harts 2.Thes.3, 5. and in the expectation of Christ, — his pzouerbs saith; The hart of the king isinchehandof God, and he incli- 8 - nerhircowhatendhe will- These testimonies fn r.

dusussicientiieneclare,thatitis Gods webe, wejteof

. greenous sinne: — aye cuuse The wiscdome ofthe flesh is enimitie a+:

., $zinst Jod; ; for it is not subiect vntoi the laue odo ver

Pag. 256. Part. 2. The Common places Cap. 2. Of Free v

taught is able to perfozmethemof wilt late; Sceing the matter standeth we been 28. —— 5 x — — —

— 3 vente not ; although ah acre

firminic,vut —̃—

arengtd. 3 NCUIIG

Rom., 30. lawe (saith he) commeth the knowledge of sin:

Row.7,13. ich he saith was therefoze made. hat the number of transgressions might be increased. Foz

by this meanes, The lawe is become a schoolemater to lead men vnto Christ; that then they

men

of their sinnes, they may perteiue their salnati- lerom/in his honntie of the prodigall sonne, u.

on to consist onelie in the mercieof God, and vhichhe wzote vnto Damasus, — rome

s free will in another sense, therefoze he wzote

considered, otherwise; Jt is onelie God (saith he) on ubom

we fo:thwith begin to mate vato God; that anne falleth not, na; can fall: but others, foo -

both he will fo: Chaists sake free will. may

and giue vs sufficiencie of his spirit, that we

gong — followe his will. Giue that

=

— another vse of

—

must azplie our selues. Also it may be, that if

though the grace of God there be an accesle of - — —

obedience begun, men may applie themselnes euen —

vnto the lawe. — — ble he should not sinne; but the last fre& will

not giuen vato vs, that men can in euerie condition (atisfic the lawe ; pet we shall fullie ob- |

teine the same in another life, when we shall wberby

cast awaie all this camuption. "Pet Godought ed to either part; but such, as (although that

not tobe accused of injustice by reason hereot᷑: — — —

= 12 — wen mga — not compelled, ꝛ violentue duuen. Fo: even as

kepe his commandements, Neither can

wen? of vs be excused, bicause that willinglie and

accused of grirdilie we doobzeake the late, that is apoin⸗

* bn rnture Thesame was ginen insuchsazt,

* our naturr, when the

xerebp {tcan challenge to it selfe cr vio net to then in ane wiseg d d ©

ol man hath —.— of man hath respect 7 vnfo good and euill;

*

— — —— m | absolute in as it cannot be otherwise : foz so sone as the ted be the childꝛen And

John saith; He that belecueth not in the son not life everlasting, but the wrath Iohn.3,34 vpon him. And that can be offethe wicked, grace and spirit of

naue [2gius did nat allow; that To will well;andto

Pag. 2 58. Part.. The Commom places Cap..

Philip.3,8. Befoze re:

generation

we can doo

that would first chapter of Elaie testit

pitase Sod. detest, and counted

lobn.15,r,

therfo:e the wicked be without faith,vhatsoener they dw, is tu be reckoned foz sinne. If so be dune eie be thy whole bodie shalbe sin· but if be darkenesse, ill chat dark be? Unlesse faith be cessitie docleaue vnto sinne. e Poꝛeouer, it we followe the opinion of these

(atiffie the lawe : fo; cuen the regenerate can not dw it. Foz seeing thep be not soined vnto — frrnntne wo bre

Chaift

rens

*

eee

of Peter Martyr. Cap. 25: Pag.259.

—— as ita man that — letter, shall à fimili- |

— nd Bal 2 —— lob. 0b. 1, t. 3 that in the boke of wow great 2 is translated of the se- a dignitie xou S, that it is to fears

— ech the Lord. 715 Psal. f 1, f. lo be he be blefsed-vhich feareth Cod how is not the samemanails tusirficd But besides these

by thecauses, declare

hanealso and Acts. 0.

2 Theefects almes, Which were acceptable vnto God

thatnonecan docks acceptable tnio Gay? <%% 1 oy re ary — ror GD, ae

ther, hedistributed these almes vpon the people

— — haning berne in⸗ Sruced in theskill-of godlines, would impart

may pꝛay fo: up saluation. And sing those |

Adts.19, 34ficd. Here vnto adde, that no man can rightlie. — — — persons hut chat he i by him, of hat nation so euet he be, which worketh righteousnesse: which words teach vs plainelie eno!

had not the faith of Charst; uden as

eld in the rigdt of Iohnsatth, that le — -17 p04 ris

vs, wat Cornelius bewhich callech |

saued: fo; wecarmotattribute

12 But thosc things,thich

eter sent vn Vein v

:

ntks linnt lesse by kcee= ping of ct-

_ willdisct=

by reiecting bp of it. *

. Cap. Pag. 265. Is this such a fast as I haue chosen? *

* ante

| accuseth 3 the meant

Pag:266, Part. a. Common places Op. Of Eres 0 Rom.10, 14 call vpon him, ypon whom they haue nor belee- tene his old tosinne: bat he tr ned? Wherefoze he was

.

— ARE EEE — e

closed me in on euetie

the conditi- that is out dt b. But our aduersuries invetionr

on of good werks. 20!

— Mart.7,18. of faith, is finne: of $0014. ve fuld in this plate.

Fag 267i

1736 Cod 133 Cie] alot nh! anm4m ?7

D ©3361 Nuds =?12 Its e:

A

.

en nruerbe can minthovette samethings'v.fahe-miflikebnot

hat there be bir

le- Commen=

— N same taries as⸗

to Ittom.

—

Pag. 270. Part.. The Common places Cap.. 22 ol we tree · things I thinke it is now plane, ubat we are foz that though we see what is tuff and bniud, - dome of tg judge ofthe state of men notyetr 3 ö | th

men rege= mms of

want that the to sacrifice his owne sonne, was most ble vnto God 2 Foz he was therefoge m God himselfe. Paule

wessen

Fr. 039 Mett n 2009 ors.

Colo.z,s. Montifie'your earth. 1 | Gals, 24- be e

0f Free will, Part. 2. of Peter Martyr. 1 Cap.2. Pag. 273. is a donbt touching those irt motions , by Bowbeit, vnlelse they were blitid, they night meanes the benefit ol Chaisf, easilie vnderstand by the apostle, that they are benot punishments; and such indeed as arc most greewozke,couet, oꝛ desire Any Paule blenden e He;

— e aranet 22 doth ügnisse the first. We. - e Ye) — com

ene

.

pag. 254 Part. 2. The Common places Cap.. Of Free vil not. Foz ocherwise hie were these wazds — — of <1

po or gl ken; * —— 6 —— finnes,vhich do scparate vs from the kingdeme nter — cuill which would not, that I den. To will is rea- e

Gal.$,17. ; The flesh lustech agait ne speaketh mast fr, t be,

hat he e same, and is nat able to be such 222 much

eee

_—— obeginning, wasmod i — ug ro bas * that Augyssi - ko hr) . . things pertoine to men, and — — —

bereg

.

0f Free will, Part.2, of Peter 2 N Cap:2. Pag. 273. respec to imputation , there remaineth scripture is bzought god reason, uhie tontu⸗ 2, piscente, oz lust, is — and pꝛoperlie called — . En CIELN EDS _ these 4 3 with their figures , hen as in this one pzopo- — 5

a band, bitause it — — bpon Matthew: Augustine as gainst Iulianus, there are found cited manie other sentences of the ancient fathers; all vthich do make with vs,

These thi. aur "of "the like place vpon the first

to the Corint e the end

zr Now must we searchout, ubether the liber- agang tie of the will be taken quite awaie, by meanes Free will.

of those things hich we haue rehersed. But bi⸗ Anaturall man can The firfk

ncehnome tho tings nine of God: if fees en. t against fre will. Foz we 1. Cot. a, 14.

ter: foof such efficacie.is the will of God, as Paule to the Romans said; Who is able to refist his will > pas TEL | Wot | affirmefinne to be The 4. u! A a ctason.

vhom he might firiue. fa | | out of Augustine ite plas a —

part a. The Common places Cap.. Of Frer vil 74 10 o: hisfather not wilting . G O D would these — things tobe done., not being ledthereto by an cavey, meunable hecefsitte

G — che —— 3 — that defhnite causes of th —— ——— —— cammot be wilht sd

of Peter Martyr: _ Cap. a. _ Pag-257 the Ciceros reasoning. It (aich he) ciceros are certeinlie knowne befoze, mauer of

agree that there in a cet. J. f gran⸗

ate order befoze GOD, as things, as causes, Bat —

Part. 2. The Common places Cap. 2. Of Free will

: of man bꝛing anie to effec, vnlesse baue —— oro wo effect. When he shall knowe bcfo2e hand, that — om rs rr 0

runne d2tuen thereto of anie necessitte , but (as they speake) contin

gentle: fo as farre as belongeth to my selfe,

I might do neither one noꝛ other. But if thou

further, and — — tet 2 God nes Hon

the mind and will; and not by that vhich is placed out of the same. UWhercfoze,seing the nature

of will is chat it is moued.neither vnwillinglie no; by conftraint; it cannot be excluded from

it byanie outward means. It may soner be a- Our wi bolished not to be atall, than that the violent ac "imac tion can be taken there from: enen as thou,

ther things ) uhether th done in is at hand, is

a Amt cas =

of Free vil Parts. of Peter Martyr. Cap. 2. gy Pay | taken awaie from the nature fea no: strong. Foz, although that Ge | | x necessitit r — —— | — ares gn ens * | b things to stand uhole: neither doth he pur mar reth not than the condition of themdoth bcare. Wherfoze nature of it is aud in the bwks of Wisdome; that God tdinse. ightil! l from one end to ano. W d.,.

derate his power in ruling of the wozld, that he

map fitlie applie his action vnto ail maner of

things. In the tourth place sinne seemed to be a co the 4. hindefance tothe libertie of the will; as if it so 7alon. weakened the powers ol man, that after a sczt

they might be able to do nothing anie moze.

But there nerdeth not now manie wozds about

— cuen so the excellence of God compelleth nat bertie is not by this means vtterlie taken a-

| should heanen, we .

Pag. 280. part 2. The Common places Cap.4. Of Voluntarie a

| iy tire rs — And they bzing-fo;th a place out of the Gen. t, ta. delete gene met tobe ho ken; that The statres be put as signes. But that pace is tv nene concrning seasons winds rames tempests, and such like vader bow can they affirme, that in heauen - — — —

Kood. hardlie pzoue it, efpcciallie touching mans at Twins con- faires. Foz that answer can they make of ttiutd at twins, vhich being conteturd at one time, and ont inftant- haue all one asped ol theheauens; vet ( as expe- . Soom Mp OE TROP TTY

ws the Pathe mati⸗ cian did ascribe the thole cause vnto the starres; bicause in their _ all one

and condition of them remaineth vhole and topic found. Foz onto upon karten a Ging contin- of ans

Of —— and Not voluntarie.

41 Aristotle in bis first boke of Ethtkstrea- Out ofthe teth at large of that vhichis voluntarte, — Comnt:: that which is not voluntarie : the reason vhereof un

45, bcanse ase, displse, prdon, andsome ea, times mercie be voluntarie.

The argument is

| Pag.z$t. peereth by the reckoning of;(o that it is rather

luntarie ,4s 3

into two parts: foz it is ons thing thatis dme bp vio-

Pag. 282. tion, chen should it be enough if he were named maued sustereth, but

The Common places Cap. a. Of Voluntaris a ulterie is a shamefull thing, which no man of

hir be might baue a rant; the question is, should be called voluntarie. And all we knowe

by vhat great paines merchant men do take, what

— RIDENS — light in pleasure, do endure, en: tote their ends. And they would not those

things which valesse it were fo; their doubted, ubether

commoditie. it is those things be voluntarie. But ifanie man do

doubt ubich | cuils, let him loke which

tures. Loc rather offred his daughters to be defloured; than he would suffer his ghests to haue iniurie done vnto them; —

Senne

Not valenturie. part.. of Peter Martyr. Cap. 4. pag. 284:

sakes onelie) hep are conffrained by tyꝛants to Foz all things mult de indged of aceczbing as

do that uhichis wicked. And at this date there they be dame; anddanethepcannot be, but at

sozt which fall awaic from the <hzifti- — — — accozding tothattime,

agzchended by reason, foz so are they, Not voluntarie. Foz while they be considered of fin

plie,thep are set aside from the consideration of

Neither isit tobe | in county the —— things would not be dame, vnles the will would Niae hir assent. Trae inveedit is, that no —

—— | ;that hepte inthe —— power of

Ion —

would o; disp;ais 2 |

Cap. 2. lie. Aristotle addeth, that

acttons, vhcreof we treat,be mired (as we haue (aid) of voluntarie t Uoluntarte: vhen — beareth

alwaits fo⸗ lowe them

that suffer * rte nous hapeneth, . things, ._ >,

aii SES

*

tholc that

:

r Martyr. Cap. 2. Pag. 285. vrito out ward things; wat is fo wit, such as are

„te, pleasant and pzofitable ; and he would (ate,

that he wete constrained by these things: which 4 | — ——— — pena s authoꝛs of houest

wozd, N, thou commehend foz there be manie, vhichfoz | on

But thou wilt saie , that the aduersaries do not so vse that wozd,as thereby they haue noted

Part. a. The Common places Cap. 2. Of Voluntaric ay foze at the beginning, vhen he rackedhim igno⸗ ranthe, he did it not with his will; but bicanse

| afferwardhe dun, he could not be said to haue done it against his will. And qere map be bzonght another

man, thinking he had ben a wildbeast, if he. be afterward sozie, he did it. wil Bt ane —

themsetues are the cause, do as — bing an erroz vnto themselues. — —

dane by foꝛce; and into that which ts done by ignozance. Uiolent was defined to be that, whose beginning is from without vs, and wher⸗ — —— gincth no

gute, did bzing ignozance vato themselnes. —ů—ů—ů — should — — hh Hall bs: — mtr = ny dg 4 do often

ted that perturbation .

not do, they are not excused of those things,

that dothagainst his will, and which they th:ough anger did amisse. And baer

the other shall be called, he that dath not with lie it is said, thatignozance of that kind is the

Eramples bis will. Ocdipus is said in the fables to haue cause not ofconftreining the will, ofnaughof bot aint his sacher, and to haue married his mosoztsof ther against his will: foz vuderftanding that ($n0:a"<*- he had done, he i repentedhim, as he put ut both his ties. And on the other side, Tiberiusrackedhis host of Rhodes ignozanthie, whom after: ward uhen he knew, he put him to death. Wher-

*

Part. 2.

they are cozrupt in their judgement,

and knowe not the nature of the end foz the hich hep worke.

F2 The reason may be framed thus ; Not

22 wat rm

euill man wozketh being ignozant;

it was in the wat are ignozant,to haue learned

the fault, knowe-not,; and they seme | — nar to be ignozant. — —

of Peter Martyr.

— — be nerallie vnknowen, and sometime . lis

knowen,but vnknowen pziuatlie dur anne eo or

ulterie to be shine ; but that he is ignozant par⸗

ticularlie "that this avulterie(s forbidden: nes ther of these ignozances is wozthie of pardon. But if anie man dw not knowe the circumstances in generall, and thinke that there is no con · sideration to be had of the end, noz of the place, na; of the time, noꝛ of the matter that he is a bout todw;uhether shall this man be wozthie of — No — 6 to

Pag. 287.

Pag. 288.

Part. 2.

rant of one 0; other of them particulariie, but none can be ignaꝛant of them aitogither,vaicssc be be a verie fle: foz how shall a man haue no knowledge ofhimlelfe :

minding an map ftirre a ship; and yet marketh not that — Butthattve of, is to be vnderstd fo: the most part. -this subtill point fallethnot out mozall — — by exam⸗

ples.

Uhat did the circumstances excuse Aeschylus — — Be in — — seme to reueale certeine sacred mysteries of Ceres, uhich thing raised sogreat a tumult in the theatre, as he was well neere slaine. He fled — —

The Common places

Cap. a. uhich is done halbe counted againd his will,

cspeciallie,ifthose circumstances, wich are the maze pꝛincipall, be hidden from vs. And these circunstances be

Wherefore, Whereabout, 01 u berem. But Aristotle in his erample — to haue omitted the circumsfance of place; and time, [ that is, i bere and n ben.] Which — no maruell, since they might serme

make plaine some of those things. do

also foz the declaring of other things. But least there should be found alacke of them, we sale it map be, that some man knoweth not that the place wherein he comitteth anie cuill is holie: x othervhile also the circumstance of the time; — — — a bt ante mar be vnknowne.

' 54 If that vhich is done against the will, ought to be ascribed to the actions iich are

Of oluntarie an

=

— r fit K — — — ey? , N * Us * 12 > has ' — 7 *** — v 4p be $ wy ho 12> Shake © Je rr Y D ory ah 1 1 FR 44 4 1 nts N — : N * r PW o be Nriven jth,05 to

ignozance ume deren that a man ien thesame nos ———

ben ee d indie and dil? anginftheindil.: Faz which caale the fa

| 204 #4 ate bt n = 2 + nnn | At * * 44 at ov > con tho & 4a De,” 12 methat doth t * 4 R,, ben n; wum wan = 3 3 | * e _— * pich mo —— 2 4 C 4 1 P | 8 n x „ eee rev yo 7 r F 1 N I I 5 N 1 — . 288 6 S: | ; | * n er e. ; N due; butyet > n 3 3 n a 25.4. wg An 1 n | Mero n 8 * EB 4 —— 1 RE

.

part..

Poa. n

<

das of grey arg oy

*

yore . a”. n ike them mol

*

= beafs an chen — x is not

The Common places

Qapia,

wanne chan Uolantart ——ꝓj4 2 ——— 3 n eee daty nor”! — — 4 wane og Senn, Neun rr 4 n | 5 F nnen; n{fAriftorle;affirmethat thoss things ui 1; then r ne | — oe oro rmors at eicher all sue gs the — TOE CIIER | n it He twill, Dolobeitn pc, r —— — n en — n AS ü e 1 Ire. tnx tag — will, and the se b — ot 1 den hams Hin lee th Is — LY —U—ü— ͥ 423-4454 1 4

e e * n 1 5 2 _ ho aa th * r — n Sha nes heat; avs * frees onckeres apthocegr ara; s honte that melted vuder his tung difference

*

„ Tov be hath no |

Matthew 10:3,

werng > iS ag. t —— [Un r * panes. Wit + hos Or PAC es * . YALE CY 0 7 hee. tales 41S; at 1 1 — ends e * Dr + "th tt hawen, l — 7% oe ">. 6 oo. b Len inthe |

” err * 0 gr e abnitter an ho bat 9 n. a; th they th not excused, * rer unh follotno- Y 1 | men, the Lowdsaidh; Forgine — Rc 1 h fa! 1 n eee te i nou. Luk.23,34. latter member, ib r Peurtbs. 8 for they kno n | lence Bhowe fo 9 * — les mane fo oi | leafures: He is led vubiler | | rn n+ hes Sam 14,4 Jonathas mme father — tr was angri _ ButPaule, Nhe pet

Vuluntarie. | * | asocher gentils walke, in vanitie of theirmind, being strangers fromthe life of God, thorough Erber, Pea and asEsaic saith, andallthe

Eaic 44,18

ad hearing shall not heare 3 | me darkenefle, they none normjucherthey

Part.2.

nce that is in them, andthe darkenes shall nor see,

Enangeliststeflifies bee, eng de be

giltie | Hevhichshotanarrowe, + by thanceslewking

of the deed, he az. Achab, H he had bene witting |

hats knovirie his owner — —

crib. And leremie said, that Thefforke know. hast

ech his appointed time: same opinion are we of toucht the time of Elizaeus, they

of Peter Martyr.

beates. Also Isaac, while he was oppressed by limael, was commanded to be cast sauth by Sara. And further, Aristotle affirmeth, that it is required and othervhile exaced of vs, that we should be angrie. The zeale of thy house hath psal.69,5. euen eaten — — — remeguint he wil, we fe hw my che rr rene gy | e man am — Eee

lust, and

ole things. ubich ar reason and will, are to be auoided: this we coz

Of mans Ele@ion, or ma- Les of choise

- 61 Adler tum; that making of cholse is Choilt teh molt pzoper to vertue . Foz in the definition,

Pag.294- Part.2. The Common places Cap. 2.

times absteine from wickednes, but that is fo: | .

feareof punishments, not foz the loue of iustice. thing by the fo:ce of ame affection, are wont to

Euill men fozbcare to sinne fo the feare of pu saie,that they did it not of purpose, oꝛ aduisedlie. Sincethat making of choise doth belong vnto the mind, it is either ofthe power of knowing

.

| ound in anie crime, areof- — — Inte

from choise,bicause we map not by , that desire is choise : which cannot so be Indeed wil⸗

of Peter Martyr. Cap.. Pag. 295.

——— — j—ͤ—ç ä trartes must alwaies be contrarie t but these

verie contraries, gither. As, todefirefohane fame, and to desire — — —

ble; tobemainteined, and not to be maintey

cannot be togither

at once in one man. But enill destre is alwaies an enimie to sound chotse in one and the scifelame man, and at one and the seifc-same time. Netther is euerie choise alwaies an aduersarie toencrie desire: for the defire of theit is not a

though it be by

And the desire of langhter is not againfF the choise, wbicha tpzant hath made. But a sound chotlel as it hath berne said) is enermoze against an enill desire. But that maner ot contrar ietie

ts this of desire i choise: No proper contrariette, but such as is of contrarie winds, oz of two enimies. Foz it behoneththat these contrariegardeth onelie that uhich is shathefull and ho- | and hurtful. Howbett,here there is a i 2 choile sermeth to be of things pleasant,and of things greeuous. Befoze yong men there is set vertue and pleasure, and theyaresaidto be set as it were in the point of two wates; that then they shall be come vnto

bend either to the right hand a tothe left. UWherevpon they | are at theic <01se, to chule tndether wats will. Thus. hats Pydageras scholers and * wit 22:

— 8 ofteredhim the groler soit of nus eee :

that which is god, and ahont that which is

foz this by our choise we scche, euen to obtetne,,,,.,

god things and toanoidenill. But it a man dc- chere can

mand, ether there can be achosing ol cuil? be 0

We will answer, that this cannot be, bicanse fins of

we neuer make choise of that nich is entll : fo: ubich is chosen,

== god, wise haue in it seife a shew | elle. But thou wilt

saie; Are nat che chosen —.— I grant they are: but Ari-

The Common places Cap.. Of making cha

wisethanhe knowethit to be: foz it is vupoli that die topersuade him there vnto. But cherstie dw

betoꝛe vs, it c fince it is not in our power to from the — — cerneth those things uhich are in our power.

mult vnderstand, that there is a thatfireis

hat choile Finallte, to pzwne that choise is not opinion,

herein opinion differeth from knowledge : fo: knowledge is a most sure and vumoueable al⸗

of Peter Mattyr. Cap.3- Pag. 297%

tt is, tthat map be gotten thereby, and how it be vsed, But we do not fo

certeine ozder set : foz first as

The third Chapter. Of theLawe, - 3 N gere I thought it god to Ju nom. 5. speake somewhat con- Ot che n eme naue ore — choise; Aristotle pmueth, that this cannot be: >| DT z and ty bicause (saith he) this is the effect of choise, that = \ | th:ough a iust cause we shall become men deno-

— they are by no meanes all one. which be here spoken, are most euident in an

incontinent man: bicause he maketh an Cs ie other matters he may hold an —

dzonkennesle,

t pet doth not chase this: he is not called a gwd

— But pet none — —— conceiuing an opinion, we are become

dued wich some certeine kind of qualitte, since

opinion it selfe is a qualitie, and euen of opini⸗

ons do arise some affens of the mind. But Arihe Ethniks laid, that * Fi. ; hich it bꝛerdeth as | —.— 7 Chil any

is not opinion : fox hen anie thing is offered vnto vs, we begin toconceine an opinion vbat

and efficient causc of the

The lawe teacheth vs

in the second epistle to the Co-

; that The lawe is the ministerie of C37.

death. All these sceme to confirme the erroz of Manicheis. "EE:

— — | —— the lawe; from those tzhich followe — of another thing, and by accidentall means: foz

The benefit of the lawe.

he old suchlawe, vnlelse it be of God. Jt would The old Law-makers,

Law-gi- — — . — Rs — — ite” Sl nd Deco, ee Mine; e,

lawes. Pompilius,his to Aegeria. And we are aured ont of the ho!te scriptures, that our lawe was

0f the Lare. . Part. n But some man will saie; Il che late begod dart and holie, schie are men so dilcontented theres

— that that ttbich — sed, may please vs afterward : and this will

come to pasle,if wetoine the lawe togither with

Chift, A fimllt- Fcp as the waters ol Marath weremioft bit⸗ ned. tertothecttld2n of Isractin the wildernes; + tte petthe verie lame, bycaffinginthe wad, puch

Chi uhom God onelie (auto2, and the verie inst end of che la we) be added there unto, then — ny er ca

4 . Eat lies are twmnder

3 babe de inen calleppleasantr e, — Sos aboue honie and the honie combe. And thts

would wzttealawe in our harts: which is nothing else, than that he would giue vnto vs the

har nm, by hom we should be inclined

whole things, vbich the lawe hathcommandcy

thing the apostle = — man in my ——— per⸗

of Peter Martyt.

Cap. z. Pag. 299. But on che ocher side, the Pelagians are no — Pelalefse tobe shinmed, uhich attribute moꝛe vnto siape mD, the latwe, than ts conuenient; fox they tudge the gr diene — —— avs dsate, walten

— try lor he affirmed, that it is — — ——

on. — — ment no other thing, but

— hath power enough of himselle to do the commandentents, ' Untovhlcherro2 the Schole-ditinesb:awe hertin — — man, by the the schoole⸗

tom men come

of him that ch

this they signifie, at we be able to per-

— — alchough not in such loꝛt as GDD hath commanded them to be done;

and in the spirit: hich lat- 2 they added, that they might

com⸗ gians hats + foz these the death

of Ch1ift of | abe 5 none cffecr,

eee the

as it was made weake by the flesn, &c. Thele things do manifeltlie teach that e e of the llesh,

fieth,saien

lawe,

Pag. 3 oo. Part. a. The Common places Cap. 3. Of Philofopki,

right nota lawe. Further, he saith; The

Rom.8,7, wiledomeof — ere > God, for itis noche vnto the lawe of God, nei- DEED En er to teach, and,

wae the added thert vnto; the which, bicause the Pelagi- — — from saluation,

without regeneration: fogit —

to some ciuill FEES: =

—— Sgt —— dem ciuill amer may be —

these be done ,

the wzath of God is kindled; so as he saftereth those common- thus cozrupted, not long to continue. Also there is another

neration the lawe is — — not idice. generate behold vhat fruits

therefoze. be loꝛe our ties, ubervnto they ought to — butothe vhich; although they — —

— — doth aumle in outward wozks; bat u wozue and ow macht ehe them ubichbe regenerate.

bulosophie, and of the comparison

nn out of the begmning of the Commentaries pon Ariftotles Ethiks. Al the knowledge that we haue, is eicher

of Philesophie

Which part of wildome Ecelleth oz tee,

Part. 2.

alonciie beholdeth, and acine pꝛa⸗ ciseth those things that be kno wen. So as they wiffer in their ends: fo: contemplatiue reposcth it selle in the verie contemplation of things; fo:it is not able to exercise them. But aaiue voth therefoze behold, that it may in wozkeerp:cllc the thing hich it knoweth, And we sex vndoubtedlie, that in man there be two works: fo: he vnderstandeth, and afterward he wo keth. And cuen as God not onelie vnderstan⸗ veth himselfe, and is happie and perfect to himselfe; but also by his pꝛouidence doth create, t things being bzonght fozth, gouerneth them: so like wise is there two soꝛts of mans felicitie; the one, trhich we may call actae, and thereof doth Aristotle wzite in his first boke of Tthiks; and the other, which is farre moze perfect and exquisite, is contemplatiue, and of that he dis⸗ puted in the tenth boke. UWhereby it apereth, that man, il he become perfec in this double se⸗ kicitie, daweth veric nerre vnto the sanilitude of God. Wherefoze Plato, in his boke of the immoztalitic ofthe soule, said: that Philosophie ion of pzactise and speculation giuen (as some thinke) by the wozks of our owne vnderstanding and will: fo: it ought not thus to be; bicause knowledges are distinguished by their obiects. But if a man will someuhat moze diligentlie | mattet, he shall se, that it must be taken accoz ding as those things be vhich are v2dersfod:fo; those either haue God and na: ure fo2 their causes, and then they belong to the kind specula⸗ tine; bicause such things we cannot do by our — — thativers haue vs 4 will e <ose: and these be of the actine sacuitie.

Burt let vs see vhether of these is the moze excellent. common and receiued opinion, ve culaueioputeroefe te —.— action is oꝛdeined contemplation;

not so on the other part. And no man doubteth,

mane, are verie deceiued: fo: chere is no — —

of Peter Martyr. | |

Cap. 3.

but that which is oꝛdeinen to another thing, is of

leflewozthinesse than that thing. But they as gaine abiea, that the generall wozd of contemplation belongeth

part.. The Common places Cap.z. Of 'Thilosoplig of Through philosophie and vaine deceit : and he 3 addeth; Which are according to the traditions — of men, and rudiments of the world. Not the soyti u — but men did teach, that the wozly . nr — — ere it — vaine cogitations that deuised the woꝛld of the concourse of such small and indi moates as we see in the sunne· shine, and to consist as it were of ns ground. And tho doubteth, but that the fate and impassibilttie of the Stoiks, the perpetuall doubting of the Academiks, and the idle and vnoctupied deitie of the Epicures,was this vaine deceit? Pen dzeamt of a communitie of things , of the intermin — the hae gun, miner especiallic tt is a readie meane, inffrument, and wate to gods to be wozshipped after the maner of comp:ocure wisedome vntu vs. Neither muff the mon ; but they tokeno knowledge by a waie be cut off fromhis scope aypointed. Pea by vsuall p;opositions know distingushed the parts of

contemplatiue. Those the hun things that we beleeue, and are compzchended (cps. in the articles of the faith, do belong vnto con templation; foz those we pertetue by h ledge, but we do them not: and albeit they art not insctence, pet neuerthelesse

meth

phtlosophie : howbcit, marke well the apo⸗

—— — troubled. nee it is ga the

1 am the Lord : the which thing 2 n

Pag. 303. thep map obeie the maie stie of God. Zhos? do belecue thetr owne selues; but these do beleue God, andthe kee law? thu he hath

17 But to returne to that whence we di gressedʒ namekie,vbether this facultie be repugs — 4 — is the art of marmers oz soldiers, than is fishing, hunting, and finallie , than is the knowledge ofthe lawe of man, ubich al men knowe — 6enke TH | of common-weales. the |

| o! ʒ bicause it maketh wow law ie, che which it handleth And wowirdge

so | casilic ts a part of Res mr mg lene tn

2 f all states al men, but the lawes do not punith | thei ie ' great the same,vnlesseit be committed by <ilozen tobountisalnesse and libe⸗ men. Aridvhat shall 3 al

Cicero in che tummendation of this kind of The pialtt 7 . 4 w4 . k + : a of all pronoun —— — —

—

:

Pag. 204. Part. The Common places — 3.

All men knowe vhat an excellent thing is the

strength ol herbes, stones, metals, and medi⸗

cins; and this do not we also denie: but fo;

all that doth it not follo we, that this is a wozthic

the methods, he wits, vertues and

cellent, than fo: a man to knowe himselle : And thing the

this do we singularlie well knowe heerbp. And wozshiping, ubermozeouer, we must call to mind that ubich Pla- as that onlie is erpzefsed vhich is most grode.

to saidʒ to wit, that Jt may easilie come to passe, Uhere two lawes are made one contrarie In.

thatearncst loues toward vertue , may be tir- to an other ; the obedience must be done ty "5a

red vp in vs, ifotheruhile some image thereof to the latter. God commanded that the first x,

might be set befoze our cies. And on the other fruitsshould be offered vnto him, and sacrifices

side,we are a great deale to blame, that we dv tobe made vnto his name: but he himselfe a

no there behold the same nere at hand. There terward commanded, that all the gods of the

ariseth no small pleasure by this science, to Amalechites should be vtteriie destroied. Unto 1 San

knowe within uhat bounds the light of nature this latter commandement Saule should haue

ought to keepe it scife, and how far in his mne obeied.

— — And Cpziftian religion is 13 This is to be obscrued in all pzecepts.as 1, — ——— well ceremoniall, — ard mozall, da

| that hath wen both of these facultics, hall the easslier a-

Nec arie rakes afs well for bag EEE 18, as for 6 of the lawe.

Inthe C- 12 First, we are to marke the oꝛder of the mentaries tables, which we se set fwzth in the ten comvpon Art⸗ mandements. Foz the first table is that, ubich — trrateth concerning God, without ante me ane:

but the other is direccd vato our neighbour.

And we must iudge, that the dignitie of the first

table is the greater, bicause it conteineth the o⸗

ther, and as a pzincipall architecure hath the

sange vnder it; and further, that the end thereof is moꝛe noble, —

nd gouerned by

Looke pat a Mandementsonclic, the sum 0

vl d. . let fwgth, and that after the plainer and home- cor frye ns png moan.

of Peter Martyr, Cap. 3. | Pag 404 in verte derd bled the wickevnellc of other to laue their owne life. do may he be rxcused ich taketh vp monte vpon interrst; fo2 that would he not do, except he were constreined thzough want and netrssv tie: and ien he is compelled to be at ancthcr Paule Wilippians saith; There be ome ich read he Gospel though Phil. t.. th TI — c — ps: ; peo, fog that hep, ifthey tvidem. 11. 1M — — " of Mil: N | wagmnh — — ould not fired

+ Ambrose; but yet @ noulte., and newlie to another

Judges. question, whether mk —

man du receine of an

and at the end he concluveth Laa. Fox then as he Romans havon side neighbours that were

TL. $0, UK | | teach, chat f — — t ett be | foba:ne.-And if ante matter moze halbut, we vnder that pꝛetenct muff not commit a⸗

Pag. 306. Part.2. Ibs verie wellallet

And least we go from the histoue nbich we

haue in hand: although this old man was to

xpe his farth with his ghest; pet should he also

towards . Neither

although hir hir, hir. But they saie, that the lefser tuill must be pꝛeferred befoze the greater. Jknowe, that so it vcw 2 lefse hath bene customablie spoken. But it must be cult run Tightlie vnderstods namelie, that it taketh *p2eler® race in outward affections, and in the troubles

beteze® ofthe bote, and af thelife : bicause in such-maner of discommodities, as often as we axe to

vhen their mind ts disquicted , they do those things , ubich afterward , vhen theycome to

The Common places

; that of but if thecase so stand, — be holpen without committing of sume, there resteth no. And he addeth that none

they do nat allow . But this ex- nerbs

3 aud thratneth to kill bimselfe, valesse be may obteine his delirt; shall the pure and chat woman giue anie care vnto him? No sozlath : neither i

readic ta commit: not, that they allow the mas

king ol heir women common. 16 Ouer this, wemulf obserne, that all the 2055 command no!

tent, that those

of Peter Martyr. Cap.4. | Pag.; 07. monie of this mind ot ours, by p;ostfating the. shale Jouerhe Lordrhy God with all thy fowie, head, by speaking, and vites and that do command ante

Part 2. The Common places Cap.4. Of Illo

Moꝛeouer; Papists | mapists attrithey ascribe vatothe-blessed virgin, buce moze vnto the crosse, and other creatures, how far

moze wezthie they esterme and repute of

than their condition can bcare. — Moy they afraid, to set vp lights, war candics

lamps. to cense,anddo other things

vhich the ©thniks,andalso the Jewes in the old

lawe were wont to perfozme vnto God alone,

to whom it is ereded. — — wat they;namelie, the Ethniks hae a gude an dunn — — * chat were not taken foz a Mpeg ns ry emp tp hoes Arp

is not a god. 5 4 | it, about that they be thre oecpied 3 that at

as to dinide the waters of the riuers, that

apostles, vhich was the verie wozd of God, beconfirmed. And pet the scripture de⸗

. -anse is,topunilh the vnbeleners; fozsoPaule dfthe bodie are nat ofthemsclues to be conbem⸗ | Accel teacheth vs vnto the Theflalonians; Bicause ned; but inrespect that they be done fozreligl- — ES received he love ofthe Moderate honours thercfoze must be ret ed with str ong illusions, and 2 miracles.

7 But we nickt with two places in the scrip- ⸗· herby our doc-

— — ů — trine now in hand may be the moꝛe confirmed.

epistic to the Cozinthians; We 1 Cori knowe that an idoll is nothing in the world. |

wil. the Centurion and lohn should attribute anie n

diuine nature, the one to Peter, and the other to

para ramen rad. on gy are ane

— qarterraen that Peter — that he would attribute diutne ==F

2 it be lonfull for Christians fo dwell among Infidels.

5 Ding Ifraclites fell, bicause Tubes. ho rye tl, benss they Is

Pag.310. Part.2.

kers and such like: but not all (saith he ,)foz so must pe go out of the woꝛld; but if ante be called A TTherefoze it is not faꝛbidden vs to

mong nations, strange religion: and so he dwelt in the land ol Chancerteine heretiks hauc had places —— to them: as the Nouatians in the citic of Con-

The Commonplaces

Cap.4- Of dvelling that the infidels should be offended at their behauiour, their ministerie would vtterlie be-

{tantinople. And it is granted at this daie tothe thing

Jewes,to haue euerie there libertie to dwell among Quistians. as it is weightie, so ——— — —— — re ypre be lawfull vnto magistrates, Diltinctt= — n. Then must we vnderstand, n.2.

Oiltinctt= an. 3.

sometimes boch weake and also vnlearned. Jt They that „% toon oe

— — so thep well wich be not compelled to comunicate with vngodlie inficels, |

The fit taut ion.

times happen (and that moze to much as we be moꝛc inclined to euill than to gad)

n PEP

FLY Lis

n iustlie admonishing them pise che voice hy ee ty

be accounted as Echniks bich thing Pad also tang

a sting ye shall longer than yee

of Peter Martyr: g |

thinke fo: . Let vs gine care tothe Wiseman, temple

vhich rightlie admonisheth vs;

and fatthfullte | He that toucheth pitch, shall be defiled there= him

wich; and he that fellowship with a proud man, will become like vnto him. Take no ter burthen vpon thee, than thou art

beare; not ioine not mightier than thee: the r 3.chaps ter. Thele things do two manerof waies ap⸗ perteine to the matter present. First,in that the

Er:nples holie scripture teach vs. The were

ont ofthe seuentie perres captiues in Babylon, and were

halle (crip: so infettod with the conuersation of the vabelee⸗

ws. uingnations,as uhen leane was afterwardgi uen them, first by Cyrus, then by Darius, mosf mightie kings to returne home; manie ofthent would not returne. but being delighted with the commoditie ot houses, lands, and trade of merchandize, they remained still among the Chaldrans, Medes, and Persians: — — was the lone, godlinefle, and stndle of religion coled among them. Inderd they were

mit foznication ; but also offered sacrificevnto

selfe with one thatis hehad

ople of vncleane

lips! Foz( youbt that man of Gad fel, that

partof tho wazld, beeamelo — minate by the maners of the he should haue dzawne to

and | z ashehimlelfe twke of their gar⸗ tinefse, hautinessd, and pztde : so far

was he from bꝛinging incurred hathe Cozinthians ) Hat

wise were faithfull, dw though

$famitarie wit he inves, hereto. 4 to followe their sus

that most fowle idoll Baal · Peor, and sustered

The Common places Cap.4duties as are d by the lawe of [be be guite ofthe sentence of Paulie he saith; hathoth noe 8 cary af big one, and

contagion

be liche, vato — of them schich

themselues, pet within a ubile after it infeceth

deadlie. = - we be willed to take

=

among Infrdels. Part.2.

' pzochesagainlfthetruth. And a sfing will remaine in pour minds, pe shall be disquieted in conscience longer than ver thinke fo: . Let vs gine care tothe Wise man, vhich rightlte and admonisheth vs; He that touchech pitch, shall be defiled there-

| with ; and he that fellowship with a ptoud

kecle. 3, f. man, will become like vnto him. ake no ter burthen vpon thee, than thou art to beare; not ioine not thy selfe with one that is

mightierthanthee: the r3.chap- had

1. ter, — — art as picch bices of other men are likened vnto —

| w other which ficketh wonderfull fast to the fingers and

uing nations, as uhen leaue was afterward uen them, first by Cyrus, then by Darius, — mightie kings to returne home; manie of chem — — m

thep remained cr

dels (

/ (vhichwe as we haur in

ned in the time

greaf deal.

chanceth of Paule

Alerandr#

of Mact⸗

Pag. 314: Part.2. The Common places . Cap.4.

(aries, there ariseth manie times bzailing and ther they should — which haue no e so:rowed and manner, uben M

i And it appereth in the Psalms, with how grey pa 1e righteoulnefse with vnrighteousnesse? Or what nous lamentation he that he as participation is there berweene light and darknefse? What agreement berweene Christ and Belial? .

monies, seing they are extended largelie generallie, and apperteine to all kind ofconlation, ich foz our own sake we hane with

the 18 Jknowe verelie, that the shavowes ofthe beold lawe are now remoued from vs by the uf in wei oi — — —

Paule vnto the Cozinthians e be we stronger than 1. Cala u they uhich be weake and vnlcar⸗

moze than once foꝛbad them, that they shouldnot | Deut i716 returne into Acgypt, noz pet desire he aid of | strange nations:foz he would haue cut off from Exod.23,32 his people, all occasions of supersfitions and i- | dolatrie. Bea

oz acquain- — va

with Infidel. Part.. of Peter Martyt | alwaies this befoze theit eies; Feare |

1 a5 nacktem abnhean lil che bodies, bg, Funden

1 Co, 16 his lirst epistle tothe Cozinthians affirmeth the

10 fene members of Christ, and pattakers of the Lords neable; unto nom nothing may be common

-

te n ; fame take these pꝛobations of me now alledged, to be vndersfad concerning the sacrifices

done | thich are nowgrowne into vse | But they ought to consider with themlelues, that there is no outward woꝛke to be actoun⸗ ted fo2 the wozship of GOD; vnlesse by the wozdof God it be 0zdained. Which if it be not, it can be nothing else but an inuention of man; im we cannot without faith wozship God: and faith can haue no place, ifthe wozd of God be withdzawne. |

HHH

The Common places

22 But tchat is then tobe ton w/We — — hbertie nerd

| expꝛesse one of — ye haue, and t

re, bath

ceremonies,

pꝛofession. Adde

With che hart we

mouth

iserpzeflelie denied in the: foz it teacheth, that all Heb.to, 14.

the oneltie oblation of we map not renew

sacraments. themselnes, | were onelie gi rie and figure conuerted int bloud of ii teach far other!

25 First of all, The was insfituted

LCoar,22

Pag.z18. Part. za. The Common places Cap.4. Of Idolar 27 Andthat they cannot cleare themselues, 31 of

images ett hretntoteyturning tm ot

bin

should there The papits they sale; Take ye and eat: and also; As often ye shall deo chem in

vel heir alles Fo 1 — — ubich the fathers

Fl Perle te ne — sides was innocation of God, a temple, an al alt wine, ade, meale, aholie banket, religions

SILEES SS:

ont mgron departed out of this life.

0f tolarric Part.4 of Peter Martyt.-: 18 theidoll,uhentheking, vholeanedhis hand 4 | vn his shoulder should so dw, he would earnest | lie crane of God mercie + fozginenes foz him.

yet pzoutand himselfe also ; but after a sozt — tm

on, that vhich there Naaman felt. And if they: | thailfall,as he | | | suchauitings,- 17 wrong nyt ns it with a vaine | | ein p20

. fecomblie;thatifhe fined, his fauit'might be

duch ,: 29 Allo they vse to obiect certetue wozys _ - - toftheepittic

of the pzorhet leremie,the thtch 5 wil ten dt the endof atittle'boke-intituied,

toꝛrupt Palles pꝛaied | arndt hat C he bowev his knee in the temple

The Common places Cap.4. lala

27 And chat they cannot cleare themselues, 3x 4, but that they offend in the crime of idolatrie; sclnes,do celebꝛate seruices, ,

— lfs differ rom the — mes ubich God allowed in his lawe,

do differ in thetr Pale from that sup- | and the

Gxist appointed,

Farthermoze,

— 2 their p;aters vnto saints departed out of this life. Finallie, all the cher with they there bu⸗

fie themselues, a market ol they sell them, wer bargaine and let them

-

the mu

to most shamefull gatne. Wherfoze we had ne ==

holie

pl.114 durch were {tudiousdaic.and night in the hole - - scriptures: la these examples were not hid; penfrom 1 ubat cause was there then,

e those nd and their leaftwise

iin

| wat fall; th what if he sinned, his fault might be "Y uginen hun. 94 buuch.6, 20 Alld they ble to abiecr crrtetne amn it ot the epistle of thepzozhet leremiegthe ht \ bwzittenntthe endof alittle'boke-ntituled, © Baruch. The words de telt; In Babylon'you

th {6 Pag. 320. Part.2. | The Common places Cap. 4. Of the legal 4 new creature, Againe; He that is circumcised, let him not defire to haue vncircumcihon: if chou be called in vncircumcision, be not then

tHiping of of thet= the lawe, and against th:owne among the lions. Seingnow there by were manie causes ta let, chat he was nat deli he spake of himselfes I am made all things to all fomerine nered to be burnt in the flames of fire with his I might win some. To the lewes Iam jun made a le, and to those which ate without a l· Co. lawe, I am as without a lawe. Netther did he arer

are priuilic crept in among vs, to seardi

monies of Moscs,uhen the same might be dome without ill purpose and hurt of the church: and by this means auoided the offense of the Jews, the chaistian

{rremonies. Part. 2. of Peter Martyr. QCap.4- Pag. 321. : — - Sact y rpan- —— — — , as Paule sometime ceremonies, shey may better x moze pexsealie taught. | | onlie bicausethe Jewes shouid nat fart backe But uhen they once vnderstandthe thing, and

from Gilt; and to che end he might thebetter pet icke fast in

and moꝛe rasilie allure them vnto the Gospell. is not to be nourished. Bozeouer,

we must not so much beare wilh them, as by our

— Ferre

members |

33 Agdine, they oblect vnto vs; It wer whether ws mold wu, as you would hane ts, Gther be mast dil⸗ mut el awaie, ozelse trait waie be pat to gt, — Se

| — 0 — as answer BEM | not p:onoke their weapons, anger, cucrie one and ( which © gainstthem.Butthesebe not the offenses which — — of) it is not hidden from | Chiff taught to be auoided, vhen he saith of the | wen Mart 5,14 Dcribes Let them alone, they are

of lohn; II will chat he rarie till I come,whar is Ich. 21, 23. chat to thee? Followe thou me. e be

that on : — our harta, will by little

1207 16 Jan eee ee.

; and therefoze thinke vnto them tu dw the like. consider with themselues,

ma nicate with egal

the temple of the e hat it is permitted

Part.2.

Pag. 322,

hend i sharplic rep;oue.This stiste, as it is in the 2 ;.canse, qu. ĩ. cap. Recedire,. t in certeine other be thereread. Let the papists do so in thesc dates with vs, let chem so set fwzth the Lozds supper, and other rites,as they be appointed bythe 'wozd of God; and we will not refuse to vie them: so that they

admonish, rebuke, and blame chem, and (if we map) we will dune them from the holie administration: and hen they be past amendment, we will depziue them of their office, although we abstaine not from the sacraments.

bidden: and then we will not contend with 35 Lat er all, being confuted in sheseoblections, they be (ate;

The Common places

Cap.4. Of

it ts waitten; In manic things we sinne all. And

2 —— 3 Faye deceiue our lang A. ues, is no in vs. Seeing t. loh ,

we sinne in manic — XN

Andneuerthelesse it often chanceth, that he Oftentimes ubichfalleth in one thing, may be constant in he thaw. other things. Peraduenture he which isangrie, letd non. a; that cateth and pet peels dent,

man hisowne, e isreadie with a ui togiuchis life fo God: and theres

vhereinthey saie; that He is as well d2owned tude. in water,aboue whose head the water is but one hand bzedth, as he oucr thom it floweth ten oz twentie cubits, The similitude ( saithhe) is not aptlie bzonght: but we mult hing in another mozefit tothe purpose; simslitude of light and darknesse.

fumes are not equall; as | __ Now let vs returne to the place of

Icited; He chat offendech in one, ischerforeguitie of all: bicansethe obseruation ofthe Theobser: lawe isnot to be admitted with an exception, aur as if we must not

Part.2.

ol th fame, and their life. Pet these things make not, but that dhe action is voluntarie; enen (as Aristorl taught in his Ethiks ) as when passengers in danger, that thꝛowe their gods into the sea, to

ofshipw2acke,are saidcommonin that wozke do oflife and bosessions and countrie tw. pO HIV

If they had said these things to Paule, would he haue giuen care vnto them No trulie: fo;

of Peter Martyr. it!

Cap. 4. Pag. 323. he was not ignoꝛant, but that they might haue | said so: andpetneuerthelesse(as it is watten in his epistle ) he vehementlie and most sharpelie repzoued them. Aaron also(ifthese mens iudge⸗

ments were true) might iustlie and | fo: making a molten Ex od. 32,21

haue ded himselfe calfe vnto the Jsraclits ; fo: he might haut said;

J did it not from my hart, but J was compelled ECTS answer, But oss —

; therefoze Moses did repꝛwue him, Pozeoner, these men mut

from Antichzift, | | well call a e

fo bꝛokession

of persecuti⸗ the lawes of God. —

shall abide :

Pag. 324. Part.. The Common places Cap.4 Of comersatin

A distine= pzinces and magistrates z and they are either ued. And

The sccond than. Secondlie, let

pꝛincipall, as they uhich depend of no other be blamed, uhen he wozthypeth idolatrie, seeing

nct no 1102

E he bcarcth the \wozd to reuenge wicked aas.

be inferiour officers, which lawlullie x of right we must determine either that ido- A Gag. superiour is no sinne; o else, that it ought to be fratemug

punished by the magistrate , as well as other Punich ide

sinnes be. latrix,

{tine manie times doth verie well zeug 2 place of Dauid; Be wise now — therefore,6 ye kings, be learned ye that be iudsosche earth, serue che Lord in feate, &c. Jt meete(saith he) that euen kings do serue the — — men: fo: so are as well as others, to obserue common lawes. — In that thefefoze that they be kings, (sarelis) se rut 60. they be warned to vse the power and swozd gi⸗

Neither is that to be ascribed a fault in them, if that

nut not vnto the

fo: like:

ded, herol a part was granted and a part was giuen Nebat. And his fault spꝛed abzoad vnto his posroritie: foꝛ Achas, Manasses, and manie other vngodlie kings, had wicked detesfable woꝛ⸗ shipings q; lexusalem; fo: the uhich they were

by the

with kfd. part. : of peter Mattyr.. Cap Pag. 3a 5

patsence,vherwith thepzince suffereth them, liouslie speake against — — God, will nat he of gab — — | bim againe : The things vhich J

— — —— cident. We magistrate in this

| complaine of their

| — they would haue them to be vpꝛightlie and in | due oꝛder ministred vnto them. Besides, they thich obiea these things vnto vs, must note dilt⸗

shall faile; neithcr can weobeie awe should | do: thercfo:c,vhatsoeuer we do,we shall

Art. 22.

2. Fact, tu. tted vnts

eng as

and they be cons

* refiqn their deem

Part.2.

and deere, that they were ioincd to them, as members ofone bodie. Besides, then this disciwere set onfire by the power of God, he was

:

+

Augusti.e. should be suffered, Augustine among others. t:ingethcerteinereel ns. Be De cuuitate Dec,

of the Jenes.

Part. 2.

teine rites and ceremonies, wherby they are dil cerned fr6 other nations. Uerche it seemeth, that God hath put a signe vpon them, as he did vpon Caine, foz killing his bꝛother Abel; namelie, that euerie man should not kill them.

Neither is this scattering of them abꝛoad in vnto the chustians, bi⸗

| the wozld Rom. 11, 17 cause (as it is wzitten tothe Romans) hey are

—

Loobt part I. platt 6. Axt. 25.

ne. stine De dottrma c hrifliana thinketh, that thereshewed vnto vs as b2oken bowes, And foz\omuch as we were graffed in their place, uhen as we sc that they were so miserablie cut off, the grace of God towards vs:

like maner. Pozeouer moditie, uhich commeth vnto vs by the dispersing of them. Bicause our bokes are saucd by them; J meane the holie bible, uhich they car rie euerie · where about them,and read it. And alcause they be blinded, they beleue not; yet they confesle, that those wutings are most true, Indeed they be in hart our deadlic eni⸗ mies; but pet by these bokes, uhich they haue and reuerence, they are a testimonie to our reli⸗ gion. Wherefoze I cannot maruell sufficient lie at those, which dw so much hate the Jewish tong, and bibles in Hebzue, as they deũre to haue them destroied and burnt; s&ing Augusoeuer we doubt of the Greeke 02 Latine tranflation, we must flie vnto the truth of the He⸗ — And lIerom in manie places wziteth the

48 But they saie, that the holie bokes were abused and coꝛtupted by the Hebꝛues. To this lerom vpon Esaie the sixt chapter, towards the end, answereth thus ; Either they did this befoze the comming ol Chaift;and the pꝛeaching of the apostles, oꝛ else afterward. It a man will fate, that it was done ol them befoze; then, ser⸗ ing Chzift and his apostles repꝛehended the mosf wicked ads of the Jewes, 4 maruell thy they would saie nothing of that sacriledge, and so detestable a wicked act. Undoubtedlie, they would haue rep2oued them fo marring and coꝛrupting of the scriptures . But t chou wilt affirme, that the falts were bought in by them asterward: chen will J sate, what it had behoued shem to cozrupt those places <@flie, hich da tesfific of Chzift, and ot his religi⸗ on; and which were alledged by the Loꝛd him⸗ selfe and his aposfles in the new testament. But those places remaine sound; and the verie lame sentences, ubich they cited, do remaine still in the Hebꝛue bibles : fo they were not so lie — ——

, cozrupted the holie scriptures. Pea, if a man diligentlie read

of Peter Martyr.

Cap.4. — be shall ——— manie testimonies, and moꝛe plaine and manifest, than our common translation hath. Do they not read in the second psalme; Kifle the sonne: schich our men haue translated; Take ye hold of discipline? Which wozds vi doubtedlie are referred vnto Chaist, But J do not meane at this pꝛesent, to bꝛing all such like testimonies: it is sufficient, if I p2one with le rom, that the bokes of holie scriptures are not coxrupted by the Yebzues. The uhich surelie, if they would haue done, yet had they missed of their purpose. Foz manie of the most ancient boks are found, and that in waitten hand, hich haue bene kept a verie long time by the chꝛisti⸗ ans, vhich neuer came in their hands toabuse.

49 But let vs returne to di of that commoditie, ubich Augustine declared; There be verie manie saith he / which would per⸗

aduenture thinke, that the things, vbich we affirme to be done of the ancient people, and of the were but vaine, and imagined by

vs; vnlesse they sawe the Jewes petaline, vho

with their bokes mainteine that, uhich we pꝛo⸗

fesse, whether they will oꝛ no. Foz although the

haue themsclues, togither with their

euident testimonies of dur religion. lefle, among all testimonies, that ol grratest account, vhlchis testified by the enimies, Andof this kind of witnesses God hath pzouided great stoze fo2 his church: fo we not onelie haue the Hebꝛue bokes, to make on our

Pag. 32

The de · bꝛucs and their books

be our most And enident te= — —_

fide; but allo the verses of the S byls ubich were whe verses boꝛne in sundie countries. Neither musf it be of Sibyl.

thought, that those verses were inuented by our fo:efathers themsclues: foꝛ in the time of Lactantius, Eusebius of Caesaria, and Augustine, vhich alledged those verses, the bokes of the Sibyls were rife in euerie mans hand. So as, if

kindꝛed; and partlie bicause of the commodi⸗ ties, which J haue now recited out of Augustine. Wherefoze they be not onelie boꝛne withall, but they haue also spnagogs, vhere they openlie read the boks ol the holie scripture; and —— TE dw call vpon the God of their

In uhich thing nenertheletle, the diligence of magistrates

Pag. 330. Part. 2. The Common places Cap. 4. Of Idalatrous things magistrates and bishops is to be required, who — — p2oceeding though ought to pꝛouide, that they do nothing else there;

What is berefie.

—— that in their =

p2aters,crhoztations,and not cursse no raile vpon Cheift our Go —

—

nie particular pꝛomise of their saluation: netther would they read there, either the old testament oz the new, but onelie their most detesfable Alcoran. Duer this, the Jewes should be ———— ——.—

rie among <21ftians;thereby to ver and afflict the paze chaistians befoze our face: the vhich cannot be done without great indignitie. But our pzinces exact a god great tribute of them;

— And these things shall (uffice concerning this soꝛt of infidels. -

Of Heresies. 50 Now let vs speake of herettkes. The

wowdts atz£5:1c; it is deriued of this verbe o Saad eden hole did of

Adefiniti= that the definition of hereste is achoise, and 3 stubbome defending of opinions, hich are aubich J haue let vs heare what

willinglie fes the place ol the bath foz the faithfull tobe free that we must : bicause in

also foz the vse of the not wash togither with that kind of action, there map be noted some

famibiaritie,assent, and Andthis we read in

— — — enpere nc we must ble no- Augustine vnderstand doth tend to the ho⸗

ol idols; Neither doth it

nour and woꝛshiping auatle (satth he if thou saie that thp conscience iscleare: foꝛ thy doth not se& into thy hart, but beholdeth thy fac. Therefozeif we shall heare anie thing, is eicher _—_—

participation togither. in bond the ecclesiasticall histozte, at way that Iohn the euangelist did anoid, ho would with ce natenterintoa baine, then he heary Gat Co- reader

:

tore v/es Patt.2, of Peter Martyt. Cap. 4. pag. 334. crpzeflelic — —— . ne, pet fey 7 NN — — — — beames thereof; pea and there be found infiand all chetulnesthereof, And unto Timothie

with impletie . Be bicanse men in old time

dels, uhich do offer sacrifice vnto the winds, andpet nevrtelesl we vcthe winds incur

eee pete omen sing through adefart, and the same — being

take such things vnto themselues. Of ubich

The case of one which tourn ed i

ofthe Common-weale.

Andre is a plae ited gt of the firt — Amaoan et rery grouededicatedto Baal,

r of losua we read, that the subsocuer was there, bzasse,jron,filuer, n gold, all

— — ie hap should beconsecrated vnto mols, the (ame Augustine iudgeth dat those things trhich grew therein, are lawfull to the believers: foz The earth saith he)is the Lords

and prai- case it is fre teat bind afemeate.in,The Plal:4.4, Denen ee

0 PV hat ino ofs G | Totempt, —— to make 3"-7.Co.t9

tothe spetiall vie will Looke part. bee A his is 1 dome two waies: birause otherubite there is no as we haue

dame least they might (eme

things: fund we would be holyen by meanes

teth twp Iknow | exquisite and vnhrard of. 0 pm — —

meant time should p:aie, that God by some., awate the

colofe6 a0? nde, bum: de tuerie there to be found, tho

. from the of the temple; Iris written — — God ds he

n Jn 1. Sem r, and such things as are no om

the

dtd fuld the same in clothes — — they delinered it to the lonnes dt Caach tobe carried. Foz ifthe Lenites 1biden-

+ hadsenethe same, they had died. „

Ibidem. 1.

| bad that the people should aypzoch to the mount, $x0.19, 13+ oz to behold that was done neere vnto it: it | was foz them to be afraid at the lighte- Ero. 20, 18. ning and Vea, and now it was not | lawful to search ouer. curiouslie cuen of things -:7/e3<- besides the purpose: fo uhen Peter had deman⸗ Joha.21, 31 ded as touching lohn; What shall this man doo?

Ch:iit answered; What is that ynto thee? Followe thou me. Foz vhile we hane our mind oc⸗

cupied in these things, the time foz better cogitations is lost. But on the other part also we must take herd, that we do not ouer-lightlie reteiue vhatsocuer is laidbcfoze vs: foz that commeth ol acerteine fwlish inconstancie. But wemust be stedlast and constant, and not be moued with

Afts.11,12.

ubich were spoken of ©. ;

lohn.s, 39. ther occasion Chaiff (aid 5 Search the scri 9. | When the Papists pcrcclue, that their wonders are not beleeucdof us; to wit, that the bodie of Gnist 4 his bloud do lie hidden vnder the shewes ol bꝛead and wine, chey crie out that we be ouer· curious, and that of vs is renewed that Jewish saieng; How? But foles as they are, they might haue remembzed, that in lie euen the | times asked; How? | a

Ot the Moses desired by pꝛaier to be rid ot his am-

; question; hassage, and alledged the stammering of his | — 10. speech; And how (saich he) shall Pharao heare

Iudg.s, 15, me? And Gedeon How can I deliuer Israel, see- | ing amthelest ofallmy tribe? And Abraham;

of Cur iosit ie. Part. 2. of Peter Mattyr. | e. ap. 5. Pag. 38.

ner sale, How? But God is chtellie the knower of the hart, a he vnderstandeth with what mind

J. Chapter

The second Prec which con- # panes *

f the wozds, But ass

The Common places Cap. 3. Of Images,

be not called the manquellers, of Mars: fopzofecute enerie is not all one: one it would be to long. Let the reader search this in Tertullian, in his boke ——— f But the honester soꝛt of men did frame images of vertue and honour: sometimes also theye⸗ rected the images of the elders, to

tothe honour of images consiffeth not of the f seeing they map be made vnhandsomlie

| | fo as it map be of , end vherets — Sretd be delight:

from. Wherfoze we read in the 19. ofthe verse 3. the towne clarke ol Ephesus said to 3 Who knoweth not that ye be i

Pers ofthe great goddesse Diana, whose image of — —

Danalcene niks. Damascene, schere he purpolelie infteas 0 Abgarus ——

win

I besech ye) what ys haue

Teas note ven ming

—— e Beto

.

pal. 115.4 Mun ae

the 17 the Godhead is liketo gol — 4 art and inuention of crastes- eren

mulk not imagine, that Ge | of that Chaist doth bow his kr shape of a man, | —

Uherefoze there is neither waie the like

reason. And it is trulie pzouecd, that God is not to be expzessed by images. But they make their mone, ⁊ shall we then do: Shall not God be some maner of waies counterfeited, that our thereby map be cared 02 lifted bpto of heauenlie

. — ——— 3 ward said, that it is lawfull —— loke vpon godlie men, uhich — in the church: fo: they vndoub⸗ tedlie were from the beginning created, and at

no Dare, Peer de ll | Gen, — —-V—-— Acgyptians, wich neuerthelelle is wicked foz men, either —.— humseikt. — joined. Surclie these things may suffice, and con, and not fo; Ando lo much as is — mere he is the autho; of the lawe, he may otherupiles ought tobe inough tolift vp mens — = — —— 4 marble —— uhich do these

holie scriptures, vho:dome,

of Images. Part. 2. of Peter Martyr. Cap. 5. Pag. 339.

lerem. 10,8

Habac,18, things

shewed vnto Ezechicl the fimilituve of a ma Fenn. He sawe che Lord fitting =2** 1 Kc. And? My r and 3355 · Or 2 — + * Wt * E 14 *

thought a wicked n

of [mages. Part. 2. of Peter Martyr. | Cap. 5. oP ume things in colours and engrauings ⸗

TH Of lome it ts anlwered, that the dinersitie of de first members, uhich is attributed vnto God in the answer o holie ser iptur es, did shew by a certeine mystes chose obiec= zir, Wat the diuine nature should in time to ons. eme take vpon it a humune nature. But J let

that our minds thereby be caried oꝛ listed vp totheconsiveration —

wath,and the resfoflike sozt. Where ward said, that it is lawfull foz vs to vse the

same lineaments, colours, and engrauings, it — — ere All things which he dach rightlie and tult⸗ — — to do: fox God ta⸗ Deu. gag Kethrenenge of his'enimies; he commanded Cen 22,1, thefather to kill his sonne, and willed the He- Exod.11, 2. CENTS neuerthclefseis wicked fo men, either

beginning created, — — GOD, K— All woꝛks ot nature, wherein

the uhich to dw, m command: fo: he appointed lawes foz

men, and not fo: himselfe. And foz so much as may othervbiles

these things may suffice, and —— p mens minds to

— — ms ubich A haue recited, being pet into the church, "4 — —

are most weightilie

he is the autho: of the lawe, he — — that that he did, he did not consideration.

without died he expꝛesled himselfe some times by 4 but in chem there was no

out — mn ro wicked part, — y

allow of the images of God.

out those images, himlelle in the scriptures; they are not to be dil allowed 0; hindered , that thep should not go

pag. 340. Part.. The Common places Capi 5. V Images,

tough with their woꝛks. And againe, il they deuise vnto God a similitude oa figure; not bi- dis cause they that he is such a one, but bi⸗ — by that maner ol meanes stirre

vp men to contemplate s than be erp2efsed in the image of lowed the

humselle by so manie shapes : — | (as inde) Gat emp be pen grauen as he in pꝛocesse of

chat they make | to them — — wozlhip them religicumfkances.Zhe no danger like to

insue,by reason of erroꝛs, | that we haue sufficient triall, that the church be- wol images, which

—— commeth verie well to remembzance , in mage ock

as it were expzessings of the doarine and tradi- thatheis man: foz in that respeu he may bere- Mil.

But J wouldgladliedemandofhim,as con the nature of the — — — — things were deliuered and aꝛdered⸗

ted saie trulie, J do not much allow ofthis reason ; — 7

nature from the vnderstanding ther do they shew oz allow, that the humanitie of either was, oz is desfitute of his gods time the wo:d had not taken vpon it the nature Theodosius and Valentinianus

An answer ut man. chat is this to the purpose

not be made of anie matter. But that he 2

gifts of God; ) and he. Petther it lawfull to

fry who

. — — Efhniks painted the image of drift apoaltes eares, in-despite ol aur Saniour Chyift. lose tic.

—— Laftlie, from ron

*

he Common places gen dem, it mg be alwates pouvey, Pansernant,but a4. Reward. Wherevpon

1 HRT Url

*

they are to be holpen with

Part. 2.

ages.

The Common places

ting to the crosse, fo2 manie reasons an other kind ofado:ation,J knowe not that. First,

Cap. 5.

areason and meane of

this;namelie,that Images may moze casilic be remwued, chan

ping them can be pzescribed. So nom, — 2 resius tndenoured to pzescribe

God, and him onelie thou shalt belpeth it our adnersaries, that in the sirt ter of Denteronomie, there

Onelie; seeing Chaist(as we read in Matthew) the iust and true

intent he might turne men awaie from so

uerse a

awate would

Ionas the against Claudius

Vi * And eter, in the g fourth<aptet The worshipping ot idols verse.3, etled vpon them, andshould not list vp them- abhominable. But here our trifle and hilt. As vho shoald saie, their cogitations camiot also be carried vnkd

— 6 uhen we strange gods, but the images of holie men; WP as —— in ey |

ofthe vled bath bene fetched an well from the ff

Augustine. Augustine | poman, ebenen, as aiv from the Gentils. Fozin the cameo | tabernacle of Moses,there was the candlesticke the church

men, 'andthealtar,and allo the incense; ch as these chu

vhom thesc men thinks to haue biene strange men do let bi foze their images. Chaft is gods. Foz excelent men, hich well deserued as nowcome, et”

Pag. 346. Part a. The Common places Cap 5. Of Imager

smilitude of a mortall man, of birds, of foure scored beasts, and of serpents. Those which

mans) They change the glotie of God into the

In ler not vhat they diftags Bean th hr

cher bndoubtevlic didthinke, that suchas v | sedthe image of Alexander, were moze foztuy

had recciued of the Lord.

char nick be | haue it manileit

men sinneinthis kind ol wozshiwping, they do | nothing elle, but (as S. Paule taught the No: chat the angel fozbad it: fo; 1 am (saith he) like; | | ynto

an adozing betwerne these natures. Ther: that is bzought is verie weako: m, Chzlst be now incarnate, pet are other

ane

Part. 2.

Note.

2 BAS - teshifie, that meates are andified by faith, pꝛai⸗ Ls ers, and by the woꝛd ol God. Wherevnto while to the cleane all things art made cleane. J de? map me not, but that cerleing miracies bane: —

of Quist. Further il it be lawfull soꝛ a man to beare in armes the badge of his owne familie;

it is also lawfull foz him, by the signe of the crosse, to p:ofesse Chaistian religion. And in the ũgne rye no — —.— — the signe — mg — — shalt chow gans. ouercome. F9o2 God was minded by 4 miracle to cofirme him in the religion of Chat, uhich he hadlatelie receiued, may he be condemmed, foz that he caused that signe to be ex⸗

the banner

—ͤ— (aid) signed their soꝛehead with alledge the cer⸗

that | | — — — th: @thniks triumbed over the — thereof he opened no small gap to superstition. sting their follie in their teeth, bicause they woz Concerning the finding of the Lo:ds owne Gizped Chat that was nailed on thecrofse, To crosse by Helen, wise men marnell that Eusctom that father maketh answer; A hart in bius Cxsariensis, ho was verie familiar with daed we haue, but yet no such as pe haue: nei · Constantine, and — 5 —

Part.. The Commom places

not quite taken awate, but altered. Paule also sald 3 Weknowe chat an 1.Co.ro,rg idoll is nothing, but that which the Gentils do

| x,they offer vnto diuels. Undoubtedlie, if the

— 1 . 4 ⁰˙— -wmÿ + 8 ——ů— — " — 2 —— — — — — _ = — - - —— — —— — —— — — — —— — o — — 4 * — — . _ — — — — — — — — ——Ü— ——ꝛ— EIS — —— — . ²˙—ůʃ. ooo —— - © 8 * p % * * 1 = 4 n 8 . - 2 g my K _—_— N 5 — — _ A - a we eee 7 4h ry - 2 4 ” 4 „„ 7 222 22 — — — * .

of Peter Martyr. Cap. 5. 9882 pings alla

Pag.; 51.

Of Images

Pag.352. Part.2, © The Common places Caps. ' 2.Co.n,22 — 1 | feasts. Nozeouer he did amisse, in that he

And Paule H

5 his daie, that churches should be fraught with images: How the ancient Chaistians ozdered

pꝛate to them, bicause lhcatons br Gd? That is 3 vrie of impietie, Wherefoze it is manifest, — — luz otherwise he would haue confesedhimselfe inexcusable.

24 Poꝛcouer, in the same Synod they cite

Basil, in his dation of c |

0f Images: Para. of Peter Martyr.” Cap. 3. Pag. 330

come chziltians, were it not that they be gat boke waiteth, hat under the reigne of lulian, lic offended at our images. Wherevpon Paulus then he hav apened te of the | a Ricius, a verie learned Pebzue, uhich was avi certeine <2isttans ew —— _

stened at Pauia, said;"'Jt was verie expedient, that images should be remwued out of churches; bicause manieof ofothers, they confessed that they did it, and were burned. Ofthis mat- Foo non — — eth he place out of the seuenth chapter of Dew verses.

teronomiez Whenthe land shall be yours, pee Byplace of shall subuert the altars and images of them. mi, —4 4 First (saich be) it behoued them to;

the well ex= pounded:

— to suffer those (mages tn — Otherwise che simpler sozt, hen they pertetue them to be suffred.cuen foꝛ that cause they attr

bute the moze vnto them ; foz that they ser the

1.Co.to, 19 Which the wife men of Corinth said they knew — uers. And yetnenerthelesse, Paule

idem. 25,

p haue alwaies in are Whether

be defirons to haue read the hoe srptres; le hr have in bis the Acts of the apoffies: and tet him beoftentimes pzesent at godlie sermons. ' , Uherefoze Paule vnts the Galathians it. that Chrtit —

agbt tudgement of them. Why do ye not then remone them? A right faith must be teffifted RE 5 must as

ran — . —— it wat "** therefoze it must be done by the publike autho ruie of a-magtstrate, —

Pag354 Part. 2. The Common places 5 Cap. 5.

Therefvze, if they would suffer it to be an ecclesiasticall tradition, it should be lawfull to <):isedip- change the same. In times past childzen were uhich can — baptised with thaise dipping: abtch custome o:

cisevhere they haue their con

mult not be suffercd in churches, uhere we may

deale with God by far better waies 4 meanes; especiallic sing they can not there be had with

out danger. Foz leremie in the tenth chapter were. 10. (aith that deo tell lies. And euen this

Pag.356. Part,z, ' The Common places Cap.s. Of Image,

oꝛeouer against that synod we will oppose the As touching the matter of them, it is euident spnod Eliberina , inthe vhich( as J haue befoze enough, hat those ubich were in the tabernacle

images be fozbidden. of Moscs,were of masste gold: fo: they stretched fw2th their wings from on high, on both sides of the mercie seate, wich their faces one toward an other. And the mertie seat was a table of the same length and bzeadth, chat the arke of couenant was; vthich consisted of massie and pure What wa out ol chat table(as is said)two Cherw be 3:opic: didrise vp. The fFuffe vhereofSalomons d ® Cherubims were made, was wad ol the oline, 1. K. hich vndoubtedlie is verie hard. Wherefoze in

honour o2 wozfhip be done vnto them; and at

the last hane that they aught not tobe set in holie: we thinke now, that we haue sufficientlic spoken ofthem.

Of Cherubim. 30 As concerning the name, Aben-Ezra wuteth, that some make the same a generall

some, that this the wad of the oliue tree : foz (as be also other kinds of trees, vhich

gloꝛie, and

ten at full to wit, with the letter / an: but some- Exo. 25, 18. time in the place thereofis put, Kb. Yow- 1 King. 6,23 beit, Salomon seemeth to haue followed Moses: fo: he also in his tabernacle had two molten Cherubims. |

celebzated, vhereinlaid to the people; Bring ye the leaues of the o- verse.15. live tree, and the leauesof che tree ofoile. By

the S. c not onlie to weare leaues of the aliue trie, but als lo of the Cedar tre: and the Greeke translation bath, che Cypꝛeste tre. And in the 4 l. chapter ot

the wad of be expzefled vn made — 2 yeng age in their face: nich thing was somescribed these

verse. 13

—

. 5 A X ” west Solo Dk - ednet. wiener

al che two wings was of ten cubifs 1 their wings they touched the w anru prac vida p © dy" * tne” placed + | 0 run pi * | ES5Jotnon.t; 2 nad 1 405 Wot baren Alte att rem k * read F F eber of cherte inn, lbmetthar *foptocurrir: chr oa moet Wie | 1

* vioth $a toi *

oo b ral Mis

NID N 065%

Pag. 3 58. Part. a. 00 ng 6,17 and fog f beg Elizzys| pose ith. Furthermaz,G rad hem gilt Dan. 10, 98 tr ur opening Ir Zach. 1, 14. ie was inn AU Viatch. 1, 20. Mann bun fd 14 ag: 1 * 1 > Bak e to 24 oh 7 NERC" tonching

Sad. that is, Jesus C col te is moms ver th op owe, ev telchzat — Gapnongit me

2 TLL cls mg we be am 2 3 bew! — tata. | PET ng! 5 A. Bhs * whore, a uc Dato 1

ispevilic :vthicht

0f humane sacrifices.

cutiolitit of knowing

things to

Parr.2.

things began of a curiositie. Foz then men were so immoderatlie carefull to know things to come, thep left nothing vnattempted foz the compassing of the same. And then the diuell perceiueth himselfe most easilie to be admitted, hen we haue such feruent desireof anie thing. There soꝛe he both vseth his cunning, and also bestoweth his labour willinglie, that we may be deluded and d:awne from our true and per fect saluation. But vnto Chꝛist are we beholding, that these things are not now socommon- — —— Ap Po

earch andothers saie chat they list , as touching

the cause hy oꝛacles ceased tobe z seeing we knowe, that this must be to our Lozd Jesus Chzift.

Of humane sacrifices.

26 Jt ajpeereth manifestlie out of the holic

stome was bzought in by a peruerse imitatl⸗ on ol Abraham. Foz men hard chat God required such a sacrifice: and therloꝛe concluded that it is most acceptable to him: and they thought; that they should be hape, rich, and mightie, like vnto Abraham, if hep had giuen such an oblati⸗ on. Yowbcit, it hath no resemblance

ok truth, that the Ethmks made such account of Abraverse, 35.

Againe,foz the inntation of his fade, the pzeparation of the mind was sufficient; neither behowhichcommanded that | fo:bidit to be done — aforibe

of Peter Martyr.

Cap. 5.

7 Plutarch, in his parallels, the 66. chapter, wziteth,that the Lac edaemonians, ubat time as they were afflicted with a plague, receiued an⸗ wer of Apollo, that the plague should crase, if thep llate some virgine that should be <osen by lot, from among the chefest nobilitie. And in the chapter following, he waiteth,that the verie same happened vnto the Pheraei. Pozeouer, it is often repoztedof all the poets, that Polyxena, the daughter of Priamus, was offered vp to the spirits of Achilles. And Iphigenia, oz Iphianafla(foz indeed she was called by both the names) being the daughter of Agamemnon, was sacrificed in Aulis : therevpon Virgil pꝛonounced.

Sanguine placistis pentus: & virgine cx{a; that in, mub bloud and with avirgine slame,

Ye baue appear d the vmdis certame.]

piacus, against the Gnoltikes,mentioned; that the Scyrhians sacrificed men to Diana, name: lie in the region ol Taurica; and that the G aules did the same to their Mercurius; the Africans also vnto Saturnus. And lest he should serme to repozt things out ofknowledge,and most ancient, he tesfificth, that the same mast cruell tu⸗ stome did indure vntill the pꝛocon⸗

fulshipof Tiberius; tho toke srom among them The abꝛo⸗

sogreat a mischefe : and the paiess thich ex- —

likelie, pet at the least — 2 (saith hey in the titie it scife of the godlie Aeneads, the same thing was accustomedto be done, fo as humane bloud was spzinkled vnto ons ubich was called lupicer. Neither maketh it anie matter, that the same bloud was of the Beltiarij,(that is,of hose kind ot men, uhich fo; were condemned

the inuention thereof to a moze certeine auth, gers. his diuine

than to sathan, which hath herne a murtherer

They vp N diuels. But this would they not haue dane, vnlesle they had beene certified by their czacles, that thep were delited with this kind of sacrifi-: ces, And nat onelie in Palestine, m Syria, was wat onto come in de, but it tame turn unto fozren nations also,

downe from the bzivge Miluius, into the riuer Tiber: which oꝛdinance they did afterward mi tigate, by thzowing ont of abasketintothe ri⸗ them. Livie in his fourth decad, fourthboke, .

themsetues, but the images of

Nn,y. time,

Pag:3 38.

Pea and Tertullian, in his boke intituled Scor- Tertullian.

Pap. 3 60. Part. z. The Common places Cap. 5. Of humane sacrifice

time, wherein the people ol Rome vowed vnto in sapersfitions deuised by them selues he furs: sacrifice, all the lining creatures, vhich should ther are they carried headlong into things moze | absurd. And if sobe that a god intent were at ante time to be commended; here should it

they, upich

people in Syzla.

chingʒ udo do their yang ones, x offer — — — by we | gods the tdolaters haue wozshipped; whom they would not

haue to be mercifull vntothem, except they had first done them much harme. Under the colour of godlinesse,the earth was polluted with inno⸗

cent bloud, that a moze vnhappie deftrucion might come against it. And thus we sc that ido⸗ latrie exactethmoze, and farre moꝛe greeuons things of men, than true godlinesse, and the wozd of God can odteine. It greeued not those men to kill their sons; but they that pꝛofesse the Gaspell, will not abide to chasten them no not lighttie. The piests of Baal lancedthetr bodies focruellie, as the bloud ran on euerie sive out of their bodies: and they which would be called fail pleasures, " ——

— - pirased Num.15.& then mankind. And hat which in manceplaces of the 8. & cue. lupe ts wutten as touching sacrifices;'to wit, ric where, what God smelled those things as a sweet sauor: Leuita⸗.

d not vnto the cattell uhich Num-.

A patolo⸗

minds, mat they abhonr not to sacrisce their childꝛen vnto diuels: and tt was moe than a not ot and di⸗

true pꝛetente of religion, which consisted the woꝛd ol the Lord, but of a humane uelish inuention s

Andcertrinlie, the moze feruent that men be

Lo ot. ME WIT SOM. Fol” ail.

of humane sacrifices. Parr.3. of Peter Martyr, | Cap. 3. pag. 361. be mere men and the chlldoen ul Adam; bit un Haue I required this hands, &c? they belong — — — rarer: no his members by regeneration, in his owne ed fro | crifices. And Gift was shewed ho toe vpon himselfe all our sinnes and death;

his lawe; and that with a true saish: otherwise their sacrifices should haue beene hated ol him, Elaie. t, 11. as he spake by the t Esaie; To Mat end is chis multicude of sactifices offered vnto me?

oftentimes se that godlie men are pꝛesled with contrariwile, |

Mr. 42 But in there is a most weigh- N EE Abele der doth lerme to heart the iniquitte-of his father,

bons pla. Fovttiswhireen-tnithe lt chapter of Denters- —— — — eanicagns — to the third and fourth genera | v

titles, he same (

King.5 27. of later Excd. 20, nesse

The Common places

— ac beben, losua, 7,14,

not regenveth ito gill nn, ben ut ar, nerate.

he munber of seuen; hich is a

SES

parents imiquatie. Part. 2.

childꝛen, them uhich be not he) spake of them,

were bone anew, — on, to be giuen by Chziff. But

owne merits, and not accoꝛding

l But befoze

. I,whether

drens teeth were fer on edge:

tchole place is to be azplied to of Ezechiel mnt be

shall be judged euerie one after his to other mens sinnes. And so the sonne shall not beare the ini · quitie of the father, but the soule uhich sinneth,

we J disallow suffictentlie ap plied vr the ref Exch aw b.

;<>icl malt be taken ont of the 31.chapter of leremie, Foz there it n after those wos; Bchold, the daies will come, tha Iwill make a new couenant;&e; Mheresdye all that

regeneration : so that by thefe wozds of Ieremie, the saieng interpreted

uhen J moze diligentlie cor =_ Ezcccl,1tsemieth to me chat it and afflictions of this life. Foz

the pꝛohet should an⸗ ; Thesoille of the father i⸗ © of the lonne is mine: the ch che fame hall die. Where soꝛe

of Peter Martyr.

The

Cap..

well; a and c

1 — — — ain &c. Chat is; hir soule shall be saued, if ==

— — And ussen the Sodo- Cenay,t,

mites hadgreuouslie also togtther

sh the

| Pag. 364. Part.. The Common places Cap. 5. Of bearing the

uhen he satth in the Gospell; He chat looketh Mat. y, 28. ypon a woman, to lust after hit, he hath alreadic committed fornication with hir in his hart. Ibidem. 22. And; He chat is angrie with his brother, is worthie of iudgement. God dath not soloke vpon

rom bzought as none of his owne. Men de⸗ 46 But now, to make the matter it selfe serue tuen plaine; none can be saidto suffer that, ich he the tempo⸗ hath not deserued as touching the punishments — — — — child, which one Were is none

* but hath deserned,cnen death it selfe . Why then do men sate; Our fathers haue eaten pes, andthe childrens teeth are set on edge: Going cucrie one bearethbisawne

men would perpe⸗ tuallie become wonse. chere is declared a —— certeine conjunction and societie of

paines and punishments; but ofthey haue relation to other ends: as Chaist in the Gospell of Iohn answered concer⸗ ning the blind man; Neither did this man sinne, lohn. 9, 3. nor yet his parents, that he should be borne blind. but chat che glorie of God might be made manifest, Also Peter and Paule, when they were

sinne, we must not complaine,that God dealeth he is greeued, and the veine of the arme is to sharpelie with v, if fo: the sinnes of our pa- — — — — as. — — che saluation of the naturall consent oz agreement is

parents. Ottentimes he doth punilh the fawers in the chen, and the paince in the peo · the rashnesle vhich, so ple. ———ů— things. hat — Bat> lobe that theehklidpen die euill. And if perhaps

med, as touching ;

a child be vercd with sicknesle, he deserned sicknesle: i he haue lost his monte, he hath loft but fraile and vnstable chings; and those he had vpparents miguirie. . Part.2. wise be afflicted, But uhat if the father beenill, and pet all things chance happilie to the sonne? * the vn⸗ tust dealing of God: fo; they dente it to be niert, that the sonne should liue hapilie, which bad fo emll a father. These things he spake godiie he were an Sthnike. 48 must be considered, that the chitdzen be as it were certcine parts of their pa⸗ rents, and haue somevhat of theirs in them: vherefoze it is not absurd, if God punish that part ofthe parents in the chtldꝛen. But J come againe to Augustine, o saith, that God by this meanes appointeth a discipline in the woꝛld, in a Common: weale, in a church, and in a fanulte. Whose sateng (in my iudgement) cannot be dif allowed: foz if so be the childzen do suffer pu⸗ nishment fo; the sinnes of their parents, they haue not hereof tocomplaine. Undonbtedite they owe this dutie vnto their parents: fo: caen this,that they are, they had it from them. Tchere⸗ toe, if they leaue ther life fo; their sakes, they haue no imurie done vnto them: foz thep peeld that vato them, vbichthey receined of them. If

of Peter Martyr,

Cap. 5. Pag 365. laid, must not be vnderstod concerning sptritey all and eternall punishments: fo: (as touching ——— len hisowne

. of the — a gelous God, and vili the linne of the fathers vpon to the third & fourth

the children, vn- ——

woda, lerom, vpon the lerom. 18. <apter of Ercchicl noted diligentlie, and Augutiine also in the question vpon Iosua ab Avguftine. readie alledged; Of them (saithGod)which hate

me: as if he had said; J will not touch the innocents; but J will be auenged vpon the iniqui⸗

tie ol them which imitate euill parents, and hate me. Atter the like maner he pzomiseth, that he will dw well vnto the childzen, and childers chi den, euen to a thousand generations. But to wwom! Euen to chem (he saith) which loue me. Wherefoze, if the father were wicked, and the fonne god, his fathers wickednesse shall ds bim no harme. But if the father were god, and the sonne wicked, his fathers godlinesse shall - not auaile him. And therefore (saith lerom) God |

God shall saie vatothem ; J will vse pour pu- punisheth

— — that Euerie one so ought to loue his brotier, as he should be readie to ee if so be that life ptelded fo2 a bidther, how much rather foꝛ a father God vscth divers unstruments, therewith he dzaweth men vnts him: uhp then may he not vle either the sicknes az the death of c<hildzen foz the chaffisement 02 saluation ot parents: Augustine, Nine in his eight question vpan Tolosua7,5. sua we haue oftentimes alledged;) Jt The lesse bs meet (saith he) chat the lesser part shouly suf: part (uffe. fer punishment foz the greater: as in that histsrech punl- rie it came to passe; foz the sacrilege; vhich A- - chanhadcommitted. Afew were flaine in the

the greater,

A cnftome

of tithing of (oldiers,

parerits map line vnto the ——_—_ generation.

he iniquitie of

— — his father din! Allo the: wehds of Ezechiel cannot be vnder- — —„— — abich followe dw casilie declare. Albeit that, ubichissaid; towit, The soule which sinneth, the fame shall dic, may be vaderffod even of oziginall-finne Him euerie-man hath in hiny dun bath selle a nature cozrupt and-pzone vnto euil: . bum his uberfoze eueric one doth brace his owne sie. „we 044- Foz although that that finne be ozigmallie gtnall fin, dzawne from the parents,yet in it nom berom

our mne.

- But thou wilt sate ; Semen is said in the

words of the lawe.

— and sixt — — 3 why the Ont in mptunge, ( mentfoneth

Auguftinehath answered ment, we might much moze fitlie (ate , that the the fourth

Part. 2.

Pag. 366.

but Cham twke that cursse far moze greruoul⸗ lie, chan il he himselle had bin afflicted. Such is thenaturall woꝛking and affection in fathers, that they be moze disquicted with the afflictions of their childzen,than wich their own. So Cham percetued, that not onlie his sonne should be e⸗ nill, and subied to the curlsle; but allo that he

Exod.34,7. this — allo;namelie, Visiting the iniquitie of the fanotvato le thers vpon the children, was recited befuze Mouttitit. ses among the titles of Gods mercie; sing it

semeth to haue respec vnto the seneritic of God. But it is not so: nate rather il the place be moꝛe narrowlie sifted, we shall s& the same to be a part of his mertie. Foz sosone as sinne is committed God in

Exech. — 7. ged. Foz Ezechiel and Daniel

The Common places neration. God therefoze would sopunith the fa,

childers c<ildzen, + the childꝛen of them. And foz this cause the holie scripture did not make men-

Cap. 5.

Jesus Chziff, their first begotten bꝛother, which bare the lins ol others in himselfe. Foz cuen this is acerteine poꝛtion of Chiist his crosse, _ they be not so innocent as Chaist was doth their crosse woꝛke — geen

dealt vniustlie, &c. He saith not; They haue fin- Du ned but, We. And Esaie faith 3 All our ri hte- Enie. 64.6 ousues is like ynto filthie rags. Indeed in there is acerteine vhercof they may — if chey suffer some punishments,thep haue no inst cause tocomplaine. 51 But thou wilt saie;Wherefo:e is God said to reuenge on them the sins of other men, then as they themsclues also do sinne? He should ra⸗ ther be said to punish their sinnes, than the sins — Ine had long and manie daies expeued their fathers repentance, i pet perteiued no amendement ʒt in the meane time — —

parents iniquitie. Part a. of Peter Martyr. Capo g. bag 464 * shouldtmitate the sinnes of their parents; that narie course of the lawe, and not his childꝛen due mo he parents, might

the punishment —— — — ri eedde cata - ho would haue it to be slice, that the childzen suffer somenhat fog their — Powbeit, he sometime also obser⸗ parents iim cuen foz their fithers lakes they ucth this oꝛder: foz in the 16. en qeise.sy; reteiue inheritances,andarc indued uath ho- — — — — father were not — —— rather, they -

God hath this lawe pe⸗

top oe ner n, ute nge Digrts,x x of- inthe Code 1 legers julian Ace kad pet v dh — — dep! — oY dene en dene Howbetsome pron

im | | by them vntothe daughters, by a n | d contrartwile; che f —— —— :

that kind of mischenous deev.Pow-

| beit, the lawes of G OD haue decreaed no such

bon. nature schich they tune from their parents. Foz thing hereof: pet this they command in. ex-

Saawen bee t tobe acknowledge his gf pzefse wozds, that the sonme should not be flaing

that we be saned. fo2 the father; howbeit concerning the:gwos,

92 Dno onche thing is tu be added to this thep decree nothing. But our aduersaxies haue

questton - ; namelte, that inderd it is 'transferredthiscinill lawe concerningtreason, . —— ty -anheretike;buttheyalso -

versc. 16.

vnto the sonne,noz — the father. ons — = CHOIR set, be alone should haus perished, by the od ens lie

Part.2.

The fext Chapter.

Pag. 368.

The third Preceptʒ of che sancti tion of the name of God.

—

.

r en may dwharme; as Hon chartst,as meate, anddzinke.

nature is -

ned to the intent anie man may tustisie and purge himseife thereby, that there may be a faithfulnesse ol lpeaking wich oftentimes doth much auaile: pea enen to the finishing of controuersies : and this is mitten tn the sixt chap-

Furthermoze, it hath his bethe greater ; An

ike othis acerteineconfessingof the exceliencief

God.Wherefo:e Rn the lawe, Zo 2; Thou halt not bring in tie name of God sor a lie. IT

else,vhere

So that,ubere such a need shall not happen,nev ther shall an och be vsed. Euen in like maner,as a medicine is in verie ded p2ofitable; yet cer ⸗ as a fit occasion of a sicke person v2geth not, it must not be ministred. But uhereas it is said an oth commeth of enill, it

in the Gospell,that is not wetupictall — anoth. Fo;

The Common places

der, Merten that he is boundand tied by that

by the lawyers there be appointed in which is boch giuen and taken among pzinate

Cap. 6. O Of Othr | it nothing at all hindereth, that some things do spzing ol an ill occasion, vhich notwithstanding are god; as be medicines, vertnes, meats, and

| In che old lawe, an och was dftentimes 35 8 — — — and intiolable; faith also betweene men cont

nueth pure, and perfeu

| found. Neither to it vnknowne, thatfoz manie causes men are bicause they

harmes dane; chapter Exodus, verse | Grocommanded tat an becase lateng to 0 be taken. In the boke

Also by the end cursings thereof, it is declared to be god: foz it is qe i⸗

on repoꝛt certeine; in derd in such cases, an taken. |

But in this mutter mult not be omitted,that vow mani — ti kinds of swearing. Thefirst is a boluntarie o,

past: foz affirmed,

— hath respect vnto the time to come : and then is it shewed, wen we bind our selues either to den, d not to do anie thing, And n

E room arent bent om be LN

—

load 3. added ta his spech; he being

p, 63 adlured oꝛ charged by oth of the high paielf, did nat rep2oue the fact, as an euill thing; but he obeted it. Paule, in the first to the Corinthians, the 1 5. chap. weareth. And in thesecondtothe

IO, 5+ 1 Apoc, angels do sweare.

so manic

onde fo be erpzessed bats wat no

A

Deut. 32,1

hey were Esaic. f, 2. ments no rather, he estate, And now,

wicked | 1. Sa. 25, 22, wiselte did Dauid, in bꝛeaking his | bad swozne, that he would kill Nabal the Carof Orbe. Part. 2.

of the people, so as in verie ded they had these strangers to be the hewers of mod, which alwaies dꝛew water vnto the ministers of God. 8 Another thing that is to be blamed in an ** och, is, a man do not sweare, but foꝛsweart. nung. Which nne is lo graeuous, as of that onelie, a- — mong the ten comandentents,youfind —— o 7 26 aka, Ve will not toꝛgiue him, He will not Exod. 20%. hold him guiltlesse. Foz God is offended,fnhen we abuse his name to confirme our lies. But if so be the basest sozt of men manie times cannot abide, chat they should be accounted witnesses ol a lie; how much lefse will God (uffer a lie: Besidrs, our neighboz takech verie great hurt, not ofthe bodie, substante, oꝛ name; but of the mind, that is to wit, ol reason: fo: he that is a foꝛswearer, doth alwaies beguile and deteiue; hich is to scduce the reason M man. Politike gouernements, and common-weales also are onerth;owne, vnlesse we ffand vnto our oths +conenants. And this the Beb2ues, in a certeine Apollogie of theirs vo declare; who w:ite,that uhen the tables were giuen vp; on mount Sina, sosone as the lawe was made concerning perinrie, the thole wozld was thaken. Let euerie onetherefoze beware of it, and 1" let him haerpe faith enen withhisentmies, with

> lofse ul bis gods 0: life. Fox this cause R mes, is commended, tho returned to the — — — Gould suffer most greeuous = be minded to satiffic his oth. Augustine in his boke De ciumate Dei, not without iust cause, setteth fwꝛth his pꝛaises; albeit his counseti,vhere; by he hindered the peace, pꝛaised oz allowed. But in that he would in anie wisekep bis oth inuiolate, cuen to the ha ard ot hisown life, doch not that deserue verte great admiration 2 Neither is it anie let, tthich some men sate; that by returning vato therurs, murthe-

— ve crastie and

them uhich stand by : such a man is not exemp-

Reb, 16, Hebznes, 6. not to. sowe

them, and to slirre them vp moze. Netther ought

rers, and cruell men, Ha man knowe foza cer:

wearing. deth them; and nat as it scemethto the kuren

ted from periurie. Foz an oth was deulsed to controuersies,

of Peter Martyr, Cap.s. Pag. 35 i.

we to vse this remedie, to he deteiuing and be⸗ guiling df minds, vhich scructh to the establi⸗

thing of them. Farrebeit, deceit should arise from thence; there truth ought mosk of all

to shew it scife.Aisolet vs take bed of another 4 defec in swearing; namelie, that we sweare ot rag not often fo; light caules and rashlie, being by sweating. ged cher vnto by no necessitie, vherebp the woꝛd

of God might be of the lesse estimation. Sil

dome therefoze must anie \wearing be vsed,

and that foz weightic causes : and fo shallwe

the better anoid perturte. Yea and Augustine in

the 28.sermon De verb1s -wiiteth, that

nit and Iames the fozbad an oth ; not

tothe end thep would vtterlie take awaic the

same from the affaires of men; but bicause we

might beware ol perturte, in not swearing vpon light ortasion.

10 Lafflie,in an oth let vs auoid this; that wesiweare it not by the name ol idols : fo: that * ts fozbidden in the 23. chapter ol Exodus. and in ;., 13.13. the 23. chapter of Iosua. And God will haue vs Loont Jr 2. to sweare by his owne name: foz herein the Sam. 3.12 of GD Dis interming len, uhich 10lu. 23, 2,

ne, icolam, gran: teth vnto the faithfull, that hen nerd shall re⸗ qutre,thep map take an oth of the infivels, in the name of their dols;fo; otherwise,there could be no peace noꝛ truceconfirmed with chem. In

oller not the same, but vnder the name ol idols, it greꝛueth vs: and tit lale in vs to amend it, we would willinglie do it. Once (saith he we read inthe scriptures, that it was done by Iacob,

OG of Nachor

nerie one sware N — hee tg be pon eee how mind, chat Laban (ware there bp the true God, Rn * J haue —_

alledged, maketh soꝛ me. 11 — — sermeth to

In t. Sam. 25, vet 35.

Whether it be lawfull to sweare

by saints.

Looke the questions after the

those things, uhich either we haue spoken, oz pꝛomised. When Ood is called to be a witnesse, there is giuen vnto him, euen that wozship, uhich is most high Fo: so we testi fie, that God is pzefent euerie · chere, and seeth all things, and will punish, if a man-de of

common place of the Masse in the addition at the end.

| nothing scripture, Why then do we call them to witneCe, of whom we knowe not whether we be - . heard? Furcher, they cannot punish thom they would: vhercfozethesethings apperteine vnto Sad onhie. Thus it is waitten in the sixt of Deu⸗ teronomie; Thou shalt loue the Lord thy Cod, and him analle thou shalt, and thou snalt sweare by his name. Vere, were is an oth ioined vnto the wazthipingof God. Falishiie

Deurt.6,s.

fware bythe light. Jcrom vpon these wazds of Cift in Maruen, neither by the earth, saifh, that hedothnot fazbid vs to; but that we should not The fourry Weare by creatures, And in the fourth Coun⸗ Councell arthage ( which place is also citedin the

nes in mine hands, then let mine enimic take awaic mine from me, and ttead in the dust. In two forms. there is

The Common places

* make nat his oth. But this exception

tber; Thou shalt not sweare, neither byhea-

22. cause, question 1. in the title Cleric) it is

Cap. 6. Of Oths,

to hinder, but that the name of ante creature, vntoghom we will either god oz cuill, may be mingled wich them. But that name of the crea ture is onelie there set downe indireciie: fo: it isnodirec andfulloth. On this wise it map be expounded; As J would line: that is, So God giue me life; oz else, So let me be confounded; that is, So let G O D confound me. Here the name of Ood is held in stlence, whereas in ve⸗ rie derd the whole essicacie and taking recoꝛd in the oth, is referred vnto him onelie. As on the contrarie part, then we saie; Thus and thus — — — but the things themselnes be kept vnder silence. Wherefo:e

12 But let vs s how rightlie Dauid sware In :S

uhile il he be hl be garde engerer exprefsed in the fame of theoth; That ubich a

man doth by another man, he semeth to do it vhichp:omiseth anie must

himselfe. Ye thing, not alonelte perfozme the lame; but he mult applie his indeuour, that thepzomise ich he hath made, may be perfozmed. ©0 as Dauid ought

spoken

ginen vnto

be anoided, but Ifo there must dun that is

Pag.374- Part.. Ihe Common places Cap..

— senered from the same. Certetnelie,an oth was. ̃ hehonour and glexie of tename

of God, and was commanded in the ue. 0

TR 0s ascribed vnto God( foz without ante labour did he create the wozld.) Batas the Ho

ues lait in the letter H-,vhich is vttered with

cause, uby tofeare, rest after the and that in him be

obseruation hereof beegin,

gn nie; butt ner laren beth

verse. 23+

er ceremonies , there is some euen as in other — thing

water. — — — vpon the earth, a

| Luke and in ei tmflame „ versc. i

vhich be sed vpon that date:

things we be put in remeny

daie of the godlic lessons,

—

god turne / Who is it that will not, when he reuolueth in himselle wih a

-

there be manie causes haue the people

SDD would

congregations : foz not-

:

that we may

:

0f honor to wperiors. Part. 2.

uine sernice, the Hebꝛues were compelled to leaue all vacant and without gard at home. Fo2 the enumes were at libertie in the meane tune, to b:cake fw2th, to waste, and destroie althings. Howbeit, they obcied the wozd of God, and little regarded vhatsoeuer should happen; committing all that euer they had ta the safegardof God, And so great a confidence had they to-

Lozd; and that at those certeine and determi⸗ nate feasts, uhich J haue befoze mentioned. But the women, fozsonuch as either they were great with child, 02 else might easilie be hinde⸗ red vpon other iust causes, were not bound so to do. Yowbeit, uhen they had no other impediment, they came of their owne acco2d. Sem. 40 6 But to celebzate solemnelie the daie of a:hc end. mans birth, it hath berne a custome of all nations: and in my indgment it is not don amille, so that there be vled a godlie modestie. Surtlie it is a notable gift, that we may be reckoned among the number of Gods creatures. And uho doubteth, but that it is well done, togine thanks vnto God fo2 it, and in to testifie the iotfulnesse ol mind, by an outward token of some modest banket? The vse ofhonest

Match. 14,6.

— — of Toho. sires, 5 urther ene note allow —

The be chapter. 3 : met ups 3

of Peter Martyr.

Cap. 8. Pag. 377. lene then vhich haue nerd. But it hath also

other significations.So thcrefoze parents must

be honoured : fo2 vhichan, rewards are not on

lie pzomised, but are also ginen.Contrartewise,

we knowe that Cham suffered nt, Gen. uo had his father in derifion, Wherefoze, in

them must honour be done vnto the image of

God. Foz this cause Salomon, sosone as he In: King. heard that his mother was present, herose vp, 2, werte. 22, and went to meet hir, and receined hir reuerentlie, hauing regard to the commandement

of God; Honour th _ and thy mother.

But some man wil! saie; Mas it sermelie fo: — pv Aer Aulus lius, in his setond boke, intituled Voctam. At. Oelhus. ticarum, the second chapter, dilputing of this | matter saith, that — the pzesident of Creta

came with his father to Athens, and went to

| J P2epared, pzepared, thephilosopher Whether a bad the father of the pzesident to fit downe: tho sonne being answered; Let rather this man sit, pointing to #!aced as his lonne: foz (saith he) he is a magistrate of the > pa gy people of Rome. But Taurus satd'; Sit thou gin place 3 etiusle to hs fer among our sclues,vhetherit bccommethrather ider bein thee 0: hum toit; seing thou art his tather, and *8/"%a'e he a'magifrate-of the Romane Commonand

ol 8 Babius Maximus ;uho being ——

kinds of paternitie. Foz in berie deed, the sonne, — — ofhis

are the bowels of their parents; uhcrefoze they cannot be corected of them without great sorowe to themselues: which neuerthelesse must — ouer, inrespect of the honour the laletie of their childzen. But this e — — rebuken his

cozrection childzen. Fatre sperch

was ad, and at that tune — — be moze- inclined intomercie. Iosep

becommmgto one, and thre cold nb accepted ts-the-peace and communian{ of the.

The Common places

Cap. 8. Peraduenture this old man Helie was some⸗ vhat ambitions, andindeuozed to reteine still the paiesthod in his familie: in the meane vhile de by such meanes did that which was verie ill, both fo: himlelfe, his childꝛen, and his familie. Further, it is tobe consivercd, that Helie bla; med nat his chtld:en of his owne accozd,and free motion; but was after a sozt constrained there

coxruptnature, as we repzoue others against our wils; foz our mind is toplease all men, and to Also, man is a creature that destreth fellowship: therfoze he fearcthin a ma⸗ ner alwates, least if he should rebuke others, and moze franklie admontsh them, he should be accounted vnwozthie of societie, and be called a furious and sterne man. Foz such be they e⸗ seemed to be, which are wont to speake freelie and trulie. And this most of all happened vato the pzojhets, that while they repzoued mens falts, they were of manie reputed fo: mad men,

Foz so the pzinces of the armie demanded of 2 King

Ichu, as touching the disciple of El:zzus ; To what end commetrh this mad man vnto thee >

Againe, it is most trulie said of the Comicall offend, poet that Truthinerveth hatred. - Do likewise

an enimie to you for speaking the truth? TTherefoze Helie thought it not met, to take such a wing in hand, as might bzed him displeasure; but did like a god Mitio in coprecing of his all men, and soft

woꝛds are heard „ and without grudge. Allo there be some, which mislike the admont wing and toꝛreaing of men; bicause they haue an euill conscience oł cheix owne, and consider

ued: these do feare least that saieng should be

take the beame out of thine owne eic. Cicero against Verres weiteth, that He vhichis readie to pzonounce against an other man, doth bind wy

that he is moze made

rest, ubile thereby be 141 —

and aduanceth himselfe with pꝛide, is piuled a

waie from *

07 honoring

vnto the Galathians said; Am Ibecome Gali 16.

obieced against them; Thou hypocrite, first Mart.7.9,

hath well noted: sirst, In $379

4 BN the Superiore. Patt.3. of Peter Martyr, Cap.$. ” Pag. 370 haue bene mot neeretie soined. But if so be de a wife and a serunnt to ame mam. 5 | him winne And in the ninth bar of his Ethiks, he ap- cbe domi⸗ pointeth the dominion of Arittocratia to be be nion ot Adane nan and wife; in the which hund uf go- nn nernement , he is the chaefe, which errelieth in busbany | UWhereby it aypeereth, and wise; that the husbandis tho head of his wife ; bicause in vertue and wisedome he otght toexcelt hir. And althaugh this do not alwaies come to palle; yet reason woald, that fo;themeT part it

pts church: he doth, to + the intent he may make it the better. S, f ft bat men coxrecte<aften their wines at anio time, t wiueg itis met fox wem to bw it with that <aritie, mud be kherwithChaffamendethhis church. But this

' cozrected. and flesh ¶ dtitrie ut nien, bicause of theireffateqnatoratl

of dignitie,bestowethmany things vpon women. Her n terse v0 by Here ante mention made But if it be atherlvife done at anie time, that of subiettion. But after sin this ad men are cithertanght tobe better, 02 else obof women; it is

teine ante gifts of that hapeneth but seldome, and

pzetudicialito the oꝛder 5 Furthermoze, we d that is dneto enerie one. Unlesse the widowe of Sa- Kn. ,)

444 | of the should not haue done this; selfe and hir sorme, to

| the intent she might sasteine a man being a. Neither ought, 02 men

frarte vnto naturs uo is not accustomed to aplis one inffrument to tiwo 02 me kind of foze it is not ment, hat one woman should doch

Pag.380. Part.2. The Common places

ritie first beginnethat a man bimselle. Bow we must beit, as touching the common course, that we

have rethere things,ubic belong vnto one deg not made, an exxoz will I haue now spoken, J will declare by examples, that it may the moze plainlie appeere. If a man shalbe instructed by a godlie pasta and teacher ofthe woꝛd ol God and

one oꝛdtt.

made ol those e: bhich

other sazt; namelie, of fod and there is moze due vnto parents, and vnto chil⸗ dꝛen, than is vnto others; thoughthey be mini⸗ sters ofthe wo of God. In vbich matter the Scribes, Phariftes, and high pꝛiests offended, vuben thep taught childꝛen to saie vnto their

—

our gods vnto the paye; yet not so, as

and of things perteining to lining and suste, of Ambrose — the first boke of Dp fices; 3 donolefse chose you(speakinguatohis flocke of Millen) whom J hane regenerated by the Gospell,than if J had begotten you in wed⸗ locke. True in deed was that. uthich he spake.

Part. 2. of Peter Martyr. Cap. 8 of he Lozd mu not be absolute- — hos : Pag. 38 T. 7 Ambition abition is an onermuch defire of ho- — is trench i pt —U—— — mrhn euen ol right: foz it is met, that we somes aud do · | compente them, and man⸗

the Superiort.

2 Fr law mc im £x0.20,12 den should obeie their — 6hocp the honours, bhicharegiuen vnto them fo: ver⸗ govlic men 5 il they . ks" Foz thy 1,1, other lde, ix they will mW *. will despise them, it poonoun and fertd tyem. Q 1130953 enen n therefoze, ubich Cutst pronounced in

dependeth all kindzed and paternitie, Ephesians, the

R aud righulie, ot so Lam, Also the apostles(as we read in the Aas) were nat called fathers; onlie ——.—.—. —

—— daie, among them of the

dersfwd, neither as touching the vertues them- not wn verse selues, nos as touching ide men, which be abo; uten tbe rened with them. Fan it shoutdbe verieill with et. dune therof them, if they had no other end pꝛescribed vertuts. than honour. The end ol god men, is life eternail, and the kingdome of heanen: and the end

of vertues, is to pzepare and renew vs tothe gloꝛie of Gad. But honouris said to be there-

Pp.. ward

Part.2. The Common places Cap. &.

ward ut vertues, in respectof others, tthich do bchold and wonder atthe gifts of Cod, which art in god and godlie men. And when hey de

— na ror god , haue nothing maze excellent than

with the defire of honoz , as he sceke to attaine

into them

direaed therevato all his aus and detheretoby by 5 de fernentite 3 sentence be of Euri dane ee ee - of Euripe= selfe is to be violated foz dominion sake.

dis. foz so much as he wanted — —

of desire of Praise. Part. 2. is giuen vnto vs, let vs turne all that vpon God che loue of himlelfe, vho is authozof all god things; taglozic bed, that we be not desirous tobe time dit pꝛaised of men. Foz this desire is so unh n, that sometime it dziueth men to madnesse. Icli am. antheapostata (as we read in the strt boke of zulian the the tripartite hiftozie ) although otherwise a apostata. man wicked, pet in humane and sciences of the Schols verie well learned: what time as he moued warre against the Persians, was so desirous of giozic, that in pꝛide of mind,

into so great afollie, as he (aid, that The soule of Alexander was translated, anddwelt in himselfe. Ae be taught in the to the Ko-

Rom.2,29, MANS, that Truepzaise is to be cxpecedfrom God: uhere the apostle speaking of Circunicision, which is in the spirit, not in the flesh, nor in

the letter, straitwaie added; Whole praise is not

of men, but of God. — —

. is Cozinthians, de saith; Not ich commenn dec himlelfe is allowed, but whom God com- If pzaise be mendech. It euerie mans pꝛaise thall come vnfrom god, to him from God, thesame is also tobeindged so is also of dispꝛaise. Foz in the iudgement of God, as dipzatle. there shall be mane pzaised;(o on the other part, manie accozding to their deserts shall be dil

pꝛaised. 52 mtu *TH But insomuch as goalie men do s&me iu perlt. j. somtimes tobe foꝛgettull of themselues, hen

they lpe: |

vow the We will declare in few words, how the rodlic may map be lawfull. First,the godlie make no shew. 02 bꝛag of their owne vertues: soꝛ they knowe ' themtobe thegiftsof God, and that they themselues be defiled and marie wales coprupted. Secondlie, they acknowledge those vertues to e

3 may

and care foz such things as be necessarie fo ofulfilled the lawe of God, but that they oftentimes offend and fall; and that they be not able — aro ts 1 be compared aduersaries, they doubt not, but euen beloꝛe Godthey shall be their suof Perer Martyr,

cormtenance of another: and dw not onlie

Cap. g. Pag. 383.

herd taken, hat we be not beguiled by obr flesh,

Foꝛ as touching the thing it selfe, the verie

lame is done by the godlie, uhichis done by the

wicked: howbcit,that vhichis done well of the

one, is done wickedlie ofthe other.S>mue!,Ezc- Efaie. 38, 3.

chias, and others.commend their owne aas; the

verie same doth the Phariste : but not with the -uk<-18,z2

same mind. Godis he that knoweth the hart,

and scefhwith what mind euerie thing is done

of euerie man Againe, the godlie giue thanks

vnto God soꝛ his gifts; and as often as they call

this to remembꝛance, so manie times do they

NENT ID | astke, they Would not, what the same light, vhich

they perteiue is kindled in them, should be hid⸗ Matt. 5. 14.

den vader a bushell ; oz the citie to be set in an

obscure place, chere it cannot be (ene. It is pꝛo⸗

bable, chat 8 imuel hadrespect vnto these things; but yet to nothing rather, than that the people

Of Flatterie.

— es both in woꝛws and deeds vnto the will

another, and hat feinedlie, and not falthfullie; tothe intent we may reape some p2ofit by him. They, ubich be of this sozt, do disemble all depend vpon the will and

in talking, but offentimes in keping silence,

The etymologie of the woꝛd is veriued of G- The nes A©-, A feruant: fo2 it is altogither seruile and iogie of the — — nr word.

the cpiffle to the Philippians; Flatterie (saith oo

he) nw honour anie man, soꝛ that which What flat⸗ he ought not to be; that we may get rt is.

commeth not a man : bit if we speake Ante Eutrie

thing to please, tn 02 speaking selte, tothe intent we might win some man in fanour s notflatterie; Io Paule hint ume fate doth not couct to Gal. 1, 20.

He was — all chings a lew; to chem which were vnder the lawe, as though he also had beene vnder the lawe; finallie, all dungs to all men, that he might win all. But this was no flatterie: fo2 that (as J haue satd) is, then we not trulie but feinedlie

Pp. q. applie

Pag.384- Part.. The Common. 233 Of Friendsbig, aplie our seiues to che wils of others, to thein- T he ninth Chapter.

tent we map reape some VWherein is treated a the sixt pre- 8 LE = wozd D FE

Ales

hurttull kind of à man caso hide it, as he map serme to be iust. Dauid did soflatter, as it might seme in woꝛds, that he would wil

court of Rome, is no waie moꝛe readie to aith,that,Toloneis, To will wel, and (if thou The defini: — — — — mr 1s ge en worm uid he can sach euerie man in euerie thing. |

_ DION depart with grefe, — that he was 2 tarrie. THe — ae e fy i

campe, Fozifhehadfought, he had wards his owne countrie

Whether

| staied vpon the second causes: as if so be that they sawe a man godlie and god — ought to be beloned foz his owne sake — — vs to ascend higher, and to place the things in God. Cicero defineth an agreement of dinine and humane will and charitie. But Ari

A definition 2

flotle in *

lie toned agame. Wherefoze — — — nets an other.

; The endsof

A ceppebenfon of cucus,

5 ! Epi- eth/Epicurusz must be

had lad, bat Afrieny tothe intent that if thou haus baue one to helpe thee; u hou bo ficke, Dou mail baue one tu it by the ,: A d

far frienzssip is it ,

mapgather by the hiltaue. soferyentiic, as be div not foz this cane ya! um anie thing at aii 0 a ud c Humor od

Y. Cap..

* qers, eee

Fre tobe condemned ofthis crime FLA 2

+ them a thozt

title

must

but is

man. Andby figure 5 m

ommon places Capi, Of Maislaughtiy,

ub ret Dee ver man syale like this man. Wherefwe they, | ' wo2d of God, have hereby &

—

£

magistrate z 02d) heareth me, Luk.10, 16

e 8 cozding as the counsels of his pzouldence

-

ta beate men, and nat to deftrote'shem. Sad, be

Lozd added; Ye knowe not of was o thing

_ Aan g, J. : 41.13, 1m. and Saphyra,

Wherefoze the Lo wet x res — —— dine &

11 Wt iii

thecauses, | end those things halbe —— — y

-hesemethto affirme, that the ins ant

VVhether Hellas did well, in Lug efcbe Baalits. 7n 1 Nn 8 7 While the people was hot and ferment in the kings commandement, :

1 fourtte perogatiue 01 pztutledge, a Chrysoltome treatethofthis — — lawe is debarred.. But Gal.r, 17: deththat place, uherein hesaid I riecerteine ofhis shereloze

—

lawe, 02 of peculiar inspiration. Wherefore the godnes of woꝛks dependeth of faith. 22 that Rom.14,23 Cuen as it is said; Wharsocucr is not of faith, is

\ 5. faith; Ye knowe nat of whatspirirye 3 — — thyragh his tent, faut, and |

Perewitthail adde the inffice of rendering like foz like: fo: the pzoyhetsof Ain. 18,4. Baal had caused the ministers —— and 13, to he llaine, as well hy lex abel, as

chab. But, will some man saie; and reasons it is pzoued,that these Baalices had indeed deserued death, but perhaps they should — ——

ding suspicion of man · laughter. Yowbeit this

of Peter Martyr.

Cap. g. Pag. 389

J answere, that the king was also pzesent, and consented vnto the laughter. Helias indeed preuented the kings iudgement; pet it appeereth not, that he did against tt, bicause the king being pzesent,didnot withstand it.

noble, du the vicozie gotten of Iabin and Sila ludg4, 1%

ra, by the leading and conduc of Barach and — ns and mentioned Psalmes, pal 0. — rs, Pre F ell thing, that the p:ozhet himlselfe, with his owne hand, as the histozie repozteth, fine some — — — Oles 2 also wth the Leuis deffroied manic thousands * of idolaters. ee, — mr rang ro hich Exod, 13.

were taken in fhozedagie / Did not Moses al

befozebe pzincipalitie, flaie an — It ts not lawfull to blame that fac, s@itig — — A871 — — —— — — — — swozd. Wherefoze Peter and, 13,11. ozput anie tau death, they did it As. 5, f. s word. But we sate, that

Of Parricide or slaieng of parents,

Ol che wicked crime ol are — — — Corneliam De p i. And ( as far as gathered out of the lawes and histoptes) inold time, the name of that crime was ginen vato — — chers, — — thosc also which murthered their childꝛen

In Jug. 9, verst. 5.

The Common places

Cap. 9. Of Sword. pla

nich due thetr parents oꝛ childꝛen, was by

lawes (as it is percetued 4d legem Corneliam The — that thep should — Culeo, ment of that is, in a leather lacke, and with them also?*icide, were put an ape, acocke,and a viper,ond were thzowne into the deapth of the sea, oz else inthe

next riner adioining. But they, ubich flue of

their kinsfolke oꝛ cousins, were punished with These These punishments if at anie time they were either passed — —

magistrates, God them; the histoꝛie of Samuel declareth of Ablolom, Absolom. uhich killed his bꝛother, and most cruellie set 2 4

And vpon his kather. He allo ffriketh them with rage

daugh- ned acts: as both che poets and

— ene rt rs ner bis bꝛother. And there he derideth the Ethniks,

were they fanourable vnto Rome, uhen as the builder thercofrommitted parxicide, straitwaie

and madnesle, which commit such hozrible wicallo histoziogra- |

them hauing killed their mothers, became mad.

And it is a common saieng, that they, ich com

mit so great wickednesse, cannot be quiet in

mind. Wherefoze Cicero in his ozation io Rol. Cicero,

cius, saith, that certeine pong men of Terracina,

vhich were accused of — their father,

were by this mcancs quit ; bicause in the moz-

— — — vengeance of God. And in like maner Bassianus Caracalla, schen he had destroied his brother Cartacalli Geta. Anm that we duerpasse not Abimelech, Abime- God sent an enill spirit betwerne him and the lech. pzinces of the Sichemits: and either partie was 1udg. s.

heinous- taken with a certeine surie, . in the end,

+> mn repre uhich be without crueltie. And

among the that thealtar of mercie was rt to be suburr

eden destroied another x Of $ wora-plaie.

10 Whereas Godby most weightiewozds In:. Sem. pronounced, that mans blod should not be shed; 2,verse.13, this in the [woꝛd· plaie, among the ancient Romans, mas held foza game: thich deuise of Fighting

[wozdaniemeanes be cxensed, L. ur,

ought to reigne with

barbarous- : Demonax answered, ted,

of Peter Martyr. Cap.. Pag. 351. | some notable gud thing. Wherefoze,, though it.

— — Pow wil l dat

ol that matter. 21h: nothing here of them, schich

is spoken m Exo.4 0, 13. killing of an other, |

PVhether it b ohh bn 8 and to the common socies — —

red but god * But thou wilt (ate, that run this hath then Nur, — us fe —

consideration of god, | answered; Thou _—_ death. But linered from the greenous euils, ubich they {fit had beene lawful foz S to hane killed

that either thep be not able to beare, m — — — —

thinke, that in abiding ol them they thalbe greeuoullte — — troubled: oz elle, uben by the same they obteine full foz one to helpe an other m an honest

rerom.

Chrysost. 0 e vpon these — dnater to the Galathians; Gal.1,4q. He hach deliuetedl vs out of this wicked —

1 his epistle to to Marcella, concerning tene reteme not such soules , hich against

their bodies. And tt

.

Part. 2.

tiencie of so:owe,o2 Adrian death — —

other cause, — him to be punished. will not sparehimselfe(satthhe)how

Fo: he that will he spare others 2 — — ir | ;

All these haue scene; that it is — kill htmlelfe , Batthe Arhieniens decreed maze:

of Peter Martyr,

— | pe will denie fobeeuill e FIG — it

— oedperccy of our natiue bemozedibre vnto vs, than life it selfe.-

mult be spent iv: the lbertie of cithens; yet at must be in battel andconflie. But its noflawfull fox

of fife-murther. Part: 2. of Peter Martyr. Cap. 9. Pag. 395.

Curtius with Cato, we shall perteiue, that he read; bicause of that noble vertue of the marwas ofa far greater courage. Foz he dud not kill tyꝛs, to the intent, that godlie men might be in

himselfe though impatience, but thozough a couraged againft tyꝛants. But it is incredible,

care and loue of his countrie: foz he was led bõ how defirous those Donatists were of volunta- the wona=

some feele of religion. But this was euill, in that rie death. This they did, to bꝛing our bishops in tifts del⸗

he gaue credit tothe diuell, whom he thought to hatred, uo dad obteined against them the afsi- ro of vo=

Plu- fanceaf And now, tothe end na.

thꝛeatened

was obieued by our men, that it was not law | zeir full; they vled to slie tu that example, vhichwe death, were, by publike consent of the citie, haue mentioned of Razis, and vato the place in 2. 1. 1,37 d:awne naked by a hohe, with great ignominie the epitkie tothe Cozinthians; 1f1shall giue my among the people: and aster that, they ceasedto boqie, that I be burned, and haue not charitie, it 1. Cor. 13, 3 hang themselues. profiteth me nothing. Wherefoze, it islawfull 16 But to set aside pꝛophane (fate they) so it be done in charitie: fo2 Paule re- order saie, chat lonas also willed hinselfe to be cast in /

argument

— to the sea: and that this was no other thing than to kill himselfe. But we must remember, that lonas was a pꝛosshet, and percetued the will of

die, oz else adnut some mischeeuous ad, it is much better foza godlie man to die; pet not so, as anie man ought to be the authoz of his owne

F would that in him should be a figure of Chzift that euen as he had bene ter daies in the bel death, but to be rradie to abide anie thing done lic of the fish; so Chzilt should be thze& daies inthe by the tyꝛant andexecutioner. Do map it seeme, of ane. hart al theearth, Razis also in the histozie ofthe that those fellowes of Daniel deliuered theny Pf 18. 60 killed himselfe: foz ichen he sawe selues, then they said, that they would rather | that he was inclosed on euerie side by Nica- Nabu

fo gine e, what he be burned of a tyzant, if i be not in charitie,it shail pzofit him nothing. Pet this, allo did the Donatists vannt, that man Another bath free will in his own? matters; and there- —_ foze it is lawfull ia ante man to kill himselfe, if 3796 >* he will. But this is ridiculous + vaine;sithour

will mast enermoze be dzawne backe from sin.

Foz this both the holie scriptures exhozt , and

god magistrates, and godlie parents, in their

subieas and childzen, do the same.

17 But lerom vpon Ionas saith, that It is cur

a courage

— it be, where chastitie is put — As it he had sald; It is lawfullfoz n be

ill pzescruing of chasfitie. awful fo;

in keeping of

and bp that meanes they were dꝛowned. Eulc- ꝗ— 7" Cay q. .

default

a 10 * Also are verie great;

I grant nd that the action had some mirturs but pet (as J haue (aid) we must mcasare the dune by that time, vherein it was taken in

of sife-murther. Part. 2. Curtius with Cato, we shall perteiue, that he was ofa far greater courage. Foz he did not kill himselfe though impatience, but thozough a care andlone ofhiscountrie; fo: he was led by some feele of religion. But this was euill, in that he gauecredit to the diuell, whom he thought to

rhe viz: be God. Neither was that otherwise, uhich Pluginsof tarck sheweth of the virgins of Lemnos: fo2 they hanged themsclues, without ante certeine cause. And vhen there could be no end made of this their furte, thosc vhich had so come to their death, were, by publike consent of the citie, d:awne naked by a hoke,withgreat ignominie among the people: and after that, they ceased to

hang themselues.

16 But to set aside examples, they loss 1a, Hale, that lonas also willed himisell to be cat inof Jonas. to the sea: and that this was no other thing than

to kill himselfe. But we must remember, that lonas was a pꝛophet, and percetued the will of G DD, and by his instinct commanded these things to be dame. Furthermoꝛe also, G OD would that in him should be a figure of Chꝛist: that euen as he had bene thc daies in the bel⸗ lie ofthe fish; so Chzilt should be ther daies in the of xazis, hartof theearth, Razis also in the histozie ofthe ies killed himlselfe; foz then he sawe that he was inclosed on euerie side by Nicanor, and that he could not escape, he stroke himselfe with his owne swozd; afterward, when he — — not moztall, he cast him⸗

Lemos.

scriptures, Such are the dzonkennesle of Noah, the incest of Loth, the selling of Ioseph, the adulterie of Dauid,andother such like. But against this aw swer it is obiected, that in the 14. chapter, this act is commended by the authoz: fo; thus he wi teth; He would die honourablie, than suffer anie thing ynwoorthie af his progenie. — wag re me: foz

catth, that thosc bokes were accustomed to be

they were

of Peter Martyr. Cap. 9. Pag. 395.

read; bicause of that noble vertue of the mar⸗

tyꝛs, to the intent, that godlie men might be in

couraged against tpꝛants. But it is incredible,

how defirous those Donatists were of volunta- che Dona⸗ rie death. This thep did, to bꝛing our bishops in tits det hatred, ubohadobteined against them the asi- 75u* of vo= fanceof thecmperours. And now, to the end _ that they would kal themsclues. And vhen it

was obteaed by our men, that it was not law

full; they ved to flie to that example, ubich we

haue mentioned of Razis, and vnto the place in 2. Ma. 14,37 the epilfle tothe Tozinthians; If Ishall giue my

bogic, chat I be burned, and haue not charitie, it 1. Cor. 3, 3 profiteth me nothing. Wherefoze, it is lawfull (satethep)soitbe done incharitie: far Paule re- en pzouethnot the same, sane there charitie failcth. ot the Da⸗ But they fondlte and vnlearnedlie depꝛaued the natigs. wozds of Paule: foz they (as Augustine (aid) are

thus to be ment; Jfof neccfsitic we must either

die, 02 else adunt some mischeuous ad, it is

much better foza godlie man to die; pet not so,

as anie man ought to be the authoꝛ of his owne

death, but to be reavie to abide anie thing done

by the tyꝛant andexecutioner. Do map it sceme,

that those fellowes of Danicl deliuered them- Dan,z,18. selues, then they said, that they would rather

fo gine chat he be burned of a tyzanf, if it be not in charitie,it shall pzofit him nothing.

Pet this, allo did the Donatists vaunt, that man Another bath free will in his own? matters; and there- argument

foxe it is lawfall ta ante man to kill hamselfe, if a er be will. But this is ridiculous + vaine;sithour; will mustenermoze be dzawne backe from sin. — 2 exhoꝛt, and

magistrates, and godlie parents, in their subiects and childzen, do the same. 17 But lerom vpon Ionas saith,that it is our | —— — — —— red; vrle@-perhoptthe, er caste sput whe in danger./Asif he dad said; It is lawfullfo; uu br 8 one to kill himselfe, foz pzescruing ol chaffitie. Of the same opinion

they would rauish hir; and that she, to anoid as well the one as the other, cast hir selle downe act did Ambros: :

and by that meanes they were dꝛowned. Euscbius also, in his eight Aru *

Pag.396. part. a. The Common places vhen he rec koneth vp the lewd lusts ol Maxcn-

18 Jknowethere be some of the latter wziters, uhich thus decree;that It anie man faz his owne sake , bicanse he can not indure either Gods

of punishment mata: , wh rite 8

Whether fo, the „ by

dtd tough fwazd-Anw that ac is not blamed, but rather

sometthat doubteth,

— ron one part he (th that lawe of God

not kill: —— that be cele⸗ bzatedin the church as marty2s. As

s name; pet was there none of them that so might that Amalechite 2. Sam. , is bumselfe, which furthered Saules

they the spirit, and speciall counsell of God. — — rb rome ene

but ot wicked men. But if it be lawful foz vs,

to kill our sclues, fo; the escaping of our sinne, then should euerie one slaic humselfe immediatvooth certeine things by extraozdinarie means. Exod. 1 Foz he commanded the Hebes tu rob the Acgyptians, and Abraham to kill his sonne: pet map

mae Fr ve es this plac is open vnto paisons, vntobanishments,

— U—ů—ͤ— oh „ Anale te — God fazgaue all kind of enfls. we shouid them. Undoubtedlie, the indeyonr of defews enter into all kind of aduerũtties, pet must

chashae and religion ts verte laudablc: none late violent — 8 — — —

by god meanes, and right times suggested vato vs by the | Thole virgins, vhich did thele things , be pzai- some sinne of ours,as of offcnse towards God, our

fense of our selucs,(as the lawiers speake,)that we serke not to hurt oz tokill him, wat dothvs violence. And this must be diligentlie

regarded, that with as title harme to him as shou canst, thou repell from thee his fa;ce oꝛ violence. An doubtedlie, if it had nut bene lawfull to repefl violence by violence; the apostles following hut would not haue bozne swoꝛds with them, Vut they had wos: foz they said vnto Qxist, Luc.22,38, at his last super; Behold heete be two s words. And Peter, uhen Chaist should be taken; Shall lbidem. 49. we smite (saith he) with the sword? —

lawe of God, hist᷑ would neuer haue permi

ted it: toꝛ he was a most earnest mainteiner of the commandements of his father.

In hae 20 It shall not be derie conuenient foz vs, — some bat of tmpzecations, and of

Cop.re. at 2 the |

k Chanaan; Cursedbe Chanaan, let him be a seruanttohis Numaz,s. thren. Baalac also the sonne of Zippor, called Dexu47,3 Baalam tocurfle Ifracl, Jn Deuteronomicwe read; Curssed (halt thou be in the tone, and in the field,in the barne, & in the store. Curssed be the fruit ofthe wombe. These erccrations were

to be recited vpon mount Hebal. he law of ge-

Nun”, ij. lofie hath allo, in the hohe of Numbers, pzoper

| into Parchia, at the Crassus

| euent ouet well declared.Ocdipus also (as the Poets tell) with bannings curfsey his ts sonnes Adrastes and Polynices; names lie, that they should be without citie and house, that they should be beggers and wanderers as bꝛoad, and so at variance in theniseines, that the one should kill the other. Which effecs, accozding to his wilh, came to And Horace saith; will vtterlie

being curfsed of their mother, miserablie red about from countrie to countrie; vntill at rr the tombe of S.

21 Steing therefoze sogreat plentie ol curs⸗ sings and bannings hath alwaies been, as well among the Jewes, as also the Gery tiles; is it possible , that it should be vniust, oꝝ be sinne, tocursse, oz to wish euill vn to anie man, so that it should be lawfid at no time; ine vndoubtedlie was of mind, hat it is not lawfull : and he

—— was first boke

| 1M in monte. wziteth,that curffes in — p20 ive 7 zhets,perteine

the things nich they sawe should come to passe

And uberas they bie the Optatine mod, in st&d

ol the Jndicatine,that(he saith)isnot to be wory

dered at among the Hehmes: seeing they often

times vse such figures in thetr speeches. Fo: ma⸗

things could not hurt the woman, if she were —

dilsuave dum from length, in the

ANAL BIS

Pag.398. Part.2- 3 ting the time past foz the time ta came. 2 as x Plalm.z, 1. Whodhechoverhe Gentbengationtcke poo: Plal. 22, 29. ple imagined vaine a | 2 ———

calppse. Apoc.6, 10

maned by God,uho reuealeth to both uhat be will do, oz what is the state of r Roth: 0.hks hr he

: meane passed | the cuils euils wh maner of — — gin.

walts de- tion be induced : succerdeth

troicd,

fo; sbem that persecute ated men, let vs not spit aut the venom of sernot

pzaied rather fo; : che end them, Neither allo were it absurd, ifthey — . A gra what

against them 2 Wilt thou haue me to be a hel- *

pet ol thee to transgrefse mp lawes, and to be

Acerteine pꝛiest of Athens tould not be in / An cram:

— — ict made a men, and 6

cursse them. And among the Romans it was not bens.

it offens 752m that urotne canse is (vined — of God; and is so toined, as it u. — |

igent

; none 'and wi — — Paule Acts. r 3, t. seeke after thy name. ma made blind Elimasthe sanceter: Peter flue A- Abe. ,.

| Do itkewise the same Pe- and. destroiedtogither. Paule Jae

tion, In uhich cause pet nothing on | stile to be dome: fo2 offen times it hapeneth, dae ar not amended , but

capteins oner fiftte, with — 1

others, .

*

Gov, vhoveale not as pzinate men; but they

Pag. 400. Parr:2.' The Common places Cap. 9. Hor to vf

decree of God, and the destruction of sinne, and oe

imitation uch like; thep cannot but rrioise in the puntsh-

— wicked FR tdey loke — scife-same siesh

att compa⸗

red togi⸗ mourd bythe spurt togine: — — |

nation,

And let thews tnowe, that they are bound by —

let not th

= fall of thine enimie , and

map nat be hindered — of God, and also map not stretch fath their hands

Plal.24,4exceptions: foz

mandements. Js it not else-vhere o2deined,

7. TIima, 1. that We should praie forall men? And bato Timothic the reason is added; foz that God will

1.lohn.c,16 haue all men to be saued. And pet Iohn (aith ; that Some doo sinne vnto death, and for them

what linne (saith he) we ougli not to praie. Whichyetwe = — vnderstand, vhen we plamelie per⸗

peraduenture the sense of the flesh, oz of reason, as it is led by mens counsels: Laft of all, this is to be Eontrarie Noted; that it is not absurd, that in one and — — — — of: — and the selle· lame thing, but in respec of di⸗ he reioised. Samuel mazned foz Saule, but not. 52.25, 35.

ucrs, Foz, in that they loke vpon the will and foz Agag. Foz so do sundie affeaions * 54 Uÿ

ur enimies. Part. 2. of Peter Martyt. Cap. 9. pag. 401.

verse.1 4.

Velpalia

remember,that Mar.5.45. We are the children of him who maketh his

and lewd a nature, but a man

in godlie men, acroꝛding as they be diuerflie sunnero shine vpon the gend and vpon the efticred vp by the spirit ol God. In these affects uill: and that we are his disciples, uho answeons we must altogither serke, not what is foz ted his aposfles, vhen they requred fire from heanentoburnethe S unaritanaʒ Ve knowe not Luke. , 54 | of whole spirit ye be; namelie his, ubich came

thele not to destroie, but to saueʒ his, uo healed them Luke.z2,5: one man. Foz sofarre fozth, as we s& our eni: that railed vpon him; his, who resteed vnto

mie is a man, humanitie it seise causeth, that Maldws his care, uo came with the other sol- Matt. 26. 30, we bewaile his calamitie: but H, on the other diers of the chefe ralers, to take Chzift; his,

part, we cast our cies vpon the wil of G O D, ubich both sainted the traitaz ludas as xfriend, Lukea3,43 — . that we should reioise in witha

his indgements. h

26 But there is none to be found of so euill

hauing due con / lied him, and vhichof 1 foz Rom. 5, 8.

fideration, may see some gifts of God in him, his entmics. It chall nothing pzofit ther, to re

foz he is either actine, oz strong, ꝙ learned, 0; compense infuries with inturies', and taunts \ things, with taunts. Thou oughtest rather to commit

the matter vnto God, who will be a most iust

—— — — — ther, that it is not lawfull to speake ill of anie man;znoz pet tu cursse anie man. Foz if it be foꝛbidden to do these things against our eni⸗

ludgeth that

9 —— emmies of the truth;0z it thinkethit an honestie torequite inturies. Wherfoze Vespasian(vhen

Senatoz and a knight of Rome) did with this

— matter of most excellent vertues: foz as Paule ciuill: — — — —— — lang.

here is thepatience

experience, iber istheit hope; if thou take a — — — en TAG BUY:

as men commonlie vse to do. And i this seeme a hard matter to be

Pag.402. Part.2.

ture a man will thus vnderffand it, that perfec tion is not in ante wozke, vnlefse wepersencre m che same. — —

counted wozthie to be reuiled fo: his names sake, And Paule, in the first to the Cozinthians, 1 Cor. 4,12 —. e e In

Greeke it is Aondogau lie 5 8 But this persuasion did not alwastoofirie: : fo: tothe Galathians he saith ;

Gal.5,r2, I would roGodthey were cutoff, which trouble Plal. tou. you! And David saich; Let cheir table be made | — let their eies be made dim, — — see, and bow downe heit

back Al other bokes of the pꝛowets ——— curfses and

becher it —

be lawfull ment) (mult be alwaies to ag Paule cursse ent= mies.

walke the ozdinarie wate, and connnon

ubereby we are bound by lone to wish well vn to our neighbours. But if so be God open vato vs his secret will, anddeclare that shall with-

The Common places certeine and fired will of God, they dw not oneboke, and = chapter (there he hs wth;

But cursles, aden theyare vttered by the

— and to other enimies; pet sometimes

Cap. 9. Howto ve

he socurfseth and banneth the wicked, as he dꝛi⸗ ueth a hoꝛroꝛ into them that readthem. Chꝛist also first bewailed the infelicitte of the citie of Jerusalem, foz that she knew not the time of hir Len Duet visitation; andhe saith; How often would I haue thy children, as a hen doth ir chickens vnder hir wings, and thou wouldeft not? Bowbett, euen he, knowing the fwzth — words; 1 — thee, into these — giue vnto

& father of heauen and of earii for that thou hast u hidden these things from the wise and prudent, —ññ—— so Lord, for that it 0 in thy

Pozeoner, men of God, then they come to — — their owne

cause, neither do regard cheir owne intaries ;

but consider, that by the wicked wozks of the hen em — 0 tuall pzoceedings thercof are course of the Gospell is letted. — ardentlie desire, that the name ol God might be sancified, and his kingdome most amplie spꝛed abꝛoad. And hereof it commeth, that then the godlie pꝛaie against wicked men, they perse⸗ cute not their owne enimies, but the entmics of God, whom they wilh to be most purelie wozshipped. Dauid sawe that he was called by God to the kingdome; and vnderstod that the en⸗

d perish, and that most vilie; than that ante iot of the most iust will of God shouldbe hindered. So that both in this

firff, place,

1. S4. 1,11. ham foz lere.10, 24- and so did — ww

the wicked ; by uhom it is not meet that wer

and in such other like, we are fozbidden, not onelit to cure, but allo to speake euill wen we be ouercome with the iniuries ol

their incredible valiantnes | — lie nat to cursse them that perfecute them, but Saane een wel of hem, an in ft vt 4

29 Powbeit, Icunnot wander enough that

Thomas

. Chill.

exelude them 1 C0. 16, * — — 1 our neighbours. Neither (aich ho) is it of ne⸗ cessitie,that we should may pecultarle.foz them.

was the first that wasconquered of all the ci⸗ 1 o man; foi that the — yy —— — = ann bet in of GOD. -Wherefsx it sse meet, thatthe spoiles thercof shoutd altogither be consecratedvafoGod.

32 But-ltkimneth tobe diteel(e-firange'\,,,,.

the destrn&-

it so farre fanth in thep be referred to rie of Gd. And this map haypen two maner

A

” — — — — 2 —— re gs >—n-—_k on — — - — — et eenngveD — — — —— — — — — — — Ma 5 1 E [78 22 5 4 F 4 1 4 Tt +. $ Py K „„ n e, IAH n i Pu = 3 Ee l N * 1 of! * 9 F

The Common places Cap. 9. Of a curse, judgement of Ged, andnot at the pleasure of

| coffite things — rms ys the taberna-

The end cle. But the end was, that they might be monu⸗

ments of Gods geodnefle and tustice; and also an exertise and triall ofthe Jfraelits. Now reseth to spcake somethat of the matter, and effi |

The matter lent cause thereof. Certeinlie,the matter was,

of the same. Hhatsoeuer was to be found aline in those c- godwill andgodnesle, acco:ding to the comties: fo; all that onght to be killed. Andthe buil · mandement of him ubich came to fulfill the

dings, and other garnishings of the citie tobe lawe and not tobzeake it) hen he shall extend

cleane destroted: but as fo: the riches and 0z- — noma 6 Fo: the

naments, thep (as it is (aid ) were consecrated it be someubat , pet is it vnto — — common be note that none were vowed yo sober —

— — be taken as a h. commandement vnto the tust, but as a permision vnto the weahe. Thus much wziteth he. To whom if J shall sate as the truth is, J dw not a⸗ gree,but am certeinlie persuaded, that to hate our enimies is not permitted by God; no nat in them uhich be vnperfec; foz it is an euerla-

. Wherefoze.thep sinned most greeuoullie, vhich 5,14- so vowed Paules death, as

— — Oolpell. ——— — lode.77.39. was deceiued, tho bicause ofthis kind er vow- claredin the parable of the Jewes and of the Lula. leptha. ing Honght Hathis — — — ——ů— D— —— perpetnall virginitie. as enimies anether: uherfoze the condialso is to becondenmed, tho tlonofenimitie, then it hapeneth, cannot let, . (8 Cicero in his boke of Sfera repozteth) but that such as are enimiesone to another, be vowed vnto Diana the fairest thing that should neighbours notwithstanding. „ much as we se, that Dauid and other Pal tg.

did oftentimes curlle their enimies: by that

meanescan we call them weake,to uhom God times is God: as it is waitten inthe leuenth x _ gaue libertie to hate thewrensunes e Foz hep

Danis — — — | iscommanded, that places dedicated to idols

altars,mages.grones and monuments.should vtterlie be destroted: and that was a — — Tosua.6, 17. ubserued 3 vow, as we read ot Iosua: and sometimes the Num. 2. people, as we find inthe 21. chapter of um; bers. — and

Pag. 405.

of Ierusalens that should be d >: Fox they, ubichbe — ama but be sozie foz their tics. 06 owneflesh, then it ts

require of vs a Sto- Gov traut. if the reader desire to s&

Luke. 19 At

reuenge their ies. | — — — a!1c take though they may then do things sharpelie and

ob. lheyfollowetheir owne affections. The apostles Lale, 54. uen vpon the Samaritans ( as they knew had beene done in the old time, at the petition of Elid IF eo arts e e 1156 Yf Affeits, or affe tions in general];

out of the ¶ ommentaries vpon ot of rt ey wr 5 a 34 an acerteine power oꝛ what at whereby seeke 02 hun the obiecs laid fect i.

ated! his rome vpon the carth, But whether is to cursse ys it lawfull foz pziuate men to pzate against vntants. and godlie and cruell tyꝛants, by whom the true to jẽ᷑]ẽ Wozlhippingof God is hindered, and to cursse gait. theme Augustine answereth, that it is altuales 4otine. lalufull fei godlic men to pate agamf the kingdome ol sinne; and that may be taken

the vngodlie fozlake their wicked ⸗

1.5516, rr, cause Samuel mamed soz Saule, he were not |

lerem. i. Ieternic also wept foz the captiuitie, vthich was

Pag. 406. Part 2. The Common places Cap. 9. e Meth,

The places 35 Pom tit remamech what we lr hat be the

uer. Bat Arist

of ed.. Part.. of peter Martyr. cba the led hem motions of the heart, we mut not — thinke them — — — no | oziginall from nature fo: they arise

the affects. the sense 02 cogitation god thing 02 euill thing, pzesent oz to

why the affects are tn (om

god;the heart spꝛeadeth it seife abzoad to recriue it : but if the object shalbe euill, then the humozs withd:zawe to the inward parts,

dofise onto temperatures of the bodie ; and vnto aspces and motions of the they can not by those causes yt a perfect — — 650/54 39 Now let vs (a thosraffects may „w the \The firftwatets ciuill; aft may 2

the disturbed affections are set in quiet:

the winds are feined to be supꝛelled by Acolus.

Wherefoze,in man, the aleas are obedient vn⸗

to the will it selfe ; whereas inbzute beasts, acs

— — followeth vpon the motion affects.3But our affections do perpetuallie

expect the commandement of the will,

that some impediment do oppose it selfe : as in

childzen, and in mad men we see it falleth out.

Here pe wilt sate; Dowenot ser, whether

that in those. e inc, the affects thc affects

are en the will? K. be mooucy v thow rohell acainit the that, against thx - 7 a 4 "hy 1 will

—

bicause the powers 5 : but of defire @ * of anger bs hurt a1t one,

.

Pag-410. paca. The Common places Cap.. Of Affet?t [

fexer

affections ; that the minds of the tudges may be —— AR RY

The Wert⸗ patetiks.

What the

= holie rips

&, furcs dea+ psal.4.s. Ephes.4,26

his owne na ture is

m, thatsozutr by it selfets neucr oc is ownenatare; is neuer by triba:c>

vato £03,

— — ens —— oa wn Bonn bout error rhe mints whe

eee

to hurt hun 00 ot 001509 0), mn 20 * ö 7 AI yy Pm he Vt. — —- Ho —— —„V -ea< the verie

it, J would ein subscribe vi that mercie is not to be shewed to

et had well nere slipt. As PAL 73. hane said; By reason of this

bur ingraffed In Jud. r.7, That mer.

pithed | hadadking vm be said;1f he be 2- 1,Kin,20, 45 rough this altea; s that the | Saule, by hemonth of the pzozhet Samuel; U. 1.54.7 5,45. lolle, by reason of the pzosporttie- of the wicked, cansohe dure Agag dung c Armaleds anne

* 8553203 $3 STI "50 And as concerning crueltie, we map ea- In

done vnto Adofo; magi to telease, ꝙ to aggrauate thepumishments, rats ts — — — Do now when he that is gulltie is cureable, and

punish br.

Hit

off

Part. 2, of Peter Martyr.

to auaid the same, there ui de wicked. ig ouercome his enimies, did n z. Sam. 1 zhe led he Ammonites 1; vettt. 31. after a vul-

Adoni- ludg. t,.

eee eee

Cap. 9. / Enuig, were not so handled; but the leignioꝛs and pꝛinces one lie, uhich were as the fate and saccour cf the people. But th, at they were all rid out ofthe waie. And

cosne we to enuie: the same did Ci- | — rate.

of Bentele Fal. ecke H Capyyn. Cor. 134. once ane — ay

man is cal: led a rtioi⸗ ser in cuill

things.

among lau⸗ 4.4 Dable at- W sects.

- it — — Eontarin nhl gen value astec C in his is rectory signification F . 1 | ö ' | .

not defirous. ocher,ande

| Paget; Ay

© l 8 : . a de hf od things: But we wc mut * ”Yy - WF 8 one take herd f

nmnelie, that a wat emu⸗

"mM wann not into . nay enuic, une

Emulation: + fop bath hope 7 m to e io men with a.

u Looke part,

lelues want, uhen as those |

va and we be able toobteme them | Ma desire not by this motion af the mind, to han oiher — despaled of those oꝛnaments that thephait&;tht ing wicha mind of reuenge to hurt our aduerit gretuech vs that we our selacs bevestitagyof faries; in such „ may * |

them.

*

. man and two! gets

Wherefo:s those wozds ; V and will repaie, da nothing at all hin der the

of Concuvins. Part. 2. nie, we mapanswer, They be not required: bi cause the consent of either is suffictent, Authentiks, andin

But that, 'ubich lerom wziteth vnto Oceanus,

on. thatthereby a wike is discerned fromaconcwbine; bicaase a wife must haue bonds; and a' dowꝛie ( ubichroncubins had not) this J late is

not vntuersallie to be receiued; fox his saieng is to be extended vnto that wife, hich befo:e was a concubine. As a

full to haue bonds, that she might no moꝛe be

the alredie had, oꝛ aster ward should be legitimate. But adowzie is not

cret matti: sent of the man and wife be sccret, and without ages, witnesses, tudges can pzonounce nothing of ' such a matrimonte contraced. if

their wils should be changed, and aster those secret nies, ey shuldcontrac solemne

wounded. 2 But tospeake.of hauing of concubines, two things are to be tonsidertd; firsf, that the Romane labes omeined concerning the same; secondlie, in what sozt it was vsed among the Hebꝛues, oz uhat is to be vnderstod, vhen we read that the fathers had concubins. As con⸗ terning the sirst, che hauing of concubins was by the ciuill lawe a certcine kind of matrimome: foz a concubine was not a harlot pzostituted vnto manie men; no; pet a harlot, vhich was kept togither with a lawfull wife. And how much she differeth from a wife, it shall ap- The defini: Pere by the definition of a concubine. Foz a ton of con⸗ concubine is she, that hath the vse ol marriage tabu. With one that liueth sole. But fo: that she is not | vnseparable (insomuch as they that are so ioi⸗ ned may easilie be separated) therefoze a concu⸗ bine differeth far from a verie wife. Pozeouer, the rites of the'lawe are not communicated with hir: foz aconcubine passeth not into the fanulie ul him, with hom she is conuersant; pea and their gods and faculties are not common

comiunction. counted lawfull and iust heires; vnlesse they be made legitimate by the benefit of the pzince.P9wbett,itis by the Romane lawe soꝛbidden, that a man should haue manie concubins at once. And it is pꝛohibited to haue a concubine, togither with a wife, Pozcouer, by

togither. Neither are the childzen,bozne of that

Cap.

swer, that they did absolntelie allow of them, by/ law atlows cause thepdidnotcondemne the hauing of con ⸗ ol cou⸗ cubins, as a thing valawfull;sothat it rr — as I haue said. Pet indirealie

portion ot inheritanceʒ but pet, nat to a lihe and equall poztion with the legitimate: yea andthe childzen bozne of a concubine, were nat in the turisdiction of the father. But uhen of a concu⸗ bine she was made a wife, then it was necessarie, that there should be tables of matrimonie. If. we will reteine the Romane lawe, a handmaiden cannot be made aconcubine; seeing by that lawe a handmaiden could not be made a wife. Foz the conjunction of a freeman with a the Romane lawes called Conta: neither did they

inst matrimonie with them. But now let vs consider the lawe of the Zooke vg:

Hebꝛues, and vhat ts to be thought oftheconcyy on Sen 16.

bins of the fathers. In verie derd they were 2 che cn,

wines, although oftentimes they were hand dhe bb.

maidens': as Agar, Bala, Zilpa, and the concu- ning.

bins of Gedeon. In the plea of court, and as

touching the ciuill affaires of the places, in the

vhich those fathers dwelt , it seemeth that free

men might not enter matrimonie with them:

and therfo:e perhaps in the holie scriptures they

were called concubins. But pct befoze GD D,

6.8 instituted wy

Part.2.

lowe that lawe, that she should be aconcubine, uhich may be made a wife ; seeing the Romane lawes counted not that ta matrimonte, uhich was contracted wich a

lawe was not in leroms time reteinedin the empire of Rome ; ct

lerom.

and fozbare the name of a wife , bicause they would auoid burthens and charges: who not- — — —

handmatdens concabines sme to be allowsider, that where —

34. distindion. in Thereof he sirst is the decree Toledo: the other is the testimonie of Isidorus,

— 4 wines; — generallie prohibited: and that Wente en eller partie will not alwaie bien x beginning. mn EP DAESd II >-4 as man

and

Of Polygamie, or the hauing of

more wines t one.

nt. Sam. 4+ g be erplaned touching polpgamie. This place commeth oftentimes to hand in the holie scrip⸗ tures; therefoze it shalbe berie well once to vi derstand uhat we are to judge of the same. J bndoubtedlic will declare (as in a matter obs fcure) that may seeme god vnto me; not pzescribing ante thing in the meane time to ante

The Common places Cap. 10.

Of Teen man, that canalledge ame better. Polygamie g,,,_, . is two maner of maies tobe considered of. The of two lo first is, that uben the firft wife is dead, a second

o2athirvismarried : as touching this, bicausc

— — dre thing. The other is, vhen two, oz moze wines be kept in matrimonte. But fthether it be lawfull

same was vied among the fathers in the old the same libertie

men, but of the most holie cob,Helcana,and David: them saie they)we lowe in other things; and ubie should it not be lawfull in chis matter also: Further, if they sin⸗ ned herrin. it is not likelic that God would haue | dissembled that sinne: foz he sent Nathan vnto mtr Dauid, tu repehend him of adulterie; and Gad, ibid. 20 tz. that should blame him foz numbering the peo⸗ ple. And other offenses of the people were ener

Nathan repzwued Dauid,he thus ved his speech God haue annoin; Ibid.1:,7.

ner

the one that he louech, che other that he hatech, let him not preferre the sonne ofthe beloued, be fore the sonne of hit that he hateth. Yowbett, this place pzoncthnot greatlie; q; it might be, that the one wife was diuoꝛsed. Furthermoze, if aman die without <ildzen, 6 Godcommandeth,that the bꝛother of him shuld Deur.:5, 5.

dome, 02 it cannot

in adulterie ; | at anne te

And at this vaie, if a Turke oꝛa Jewshonly

| come vnto Chyilt with his two wines, what

should be done as touching them — — agminl br r Pozeoner, seeing barrennefle is a cursle of God: it a man cannot by his firff wife haue issue, shall he so remaine curssed, oꝛ not rather

x monie, the same must 0 nall foune. But if thou wilt saie, that the lat- — 9 ter lawes (as the lawiers terme

Pag. 422. Part. 2. The Common places Cap. 0. Of Polygamz,

Genesis saith; Let the godlie readerconsiver, Saluina and Geruntia, he inuctheth again se 2 Oath oomorry aber condunacriages.Intothe vhich erroz Tecrallian pa |

Arguments 6 But on dhe contrarie part, tu syeake plain Neucrthelesle,thesc reasons dw veric well serue againit pe- sie ofthe thing it selfe, J late, that polygamieis vs in this piace. © 9nd genie. notlawfull, And te pur this, A willreason Put leromaddeth; And he shallcleaue vn- 1 of matrimonie, ro his wife: Mot. vnto wiues(laith he.) A verriie, 2 — in them. Foz One flesh, is either by

Adam himselse pzonounced marri⸗

8 che parts ie do the mouth, the mouth vnto the bellte, the bellie vnto the whole bodie: as it is moe at

| awaic.1But thou wilt

and polpgamite are taken — — —— Anoblect riage : J answer : foz that thecanse ofthe vnitie

nie bs otherwise] in matri⸗ thing hath happened = — ö —

de sauer · rule

An other obtection. verie 4. J.

tenth ol Marke, called home the were bpa kind of reconerie;Knowe ye not saith hc)char he,whofrom the beginning made them, laid vnto chem: For this cause shall a man leaue facher and mother, and shall cleaue to his wife, and chey slialbe two in oneflesh? Whom God

bath t. Cor. 7, 15.

— doubt put: fapif Hat zoe reason,concerning vnitie of flesh, should be of obicccion. — ——

adalterte; so as it should not be lawfull fo; a

with vhom be bach committed foznication. Jn fo much as Locke par.r Paule, then he against, pla. 1. art. nich z Shall I take the member of Christ, malte it the member of an harlotꝰ Fot it is writ- l. Cor. 6,15 ten ( ih he) They shall be two in one flesh, Hol is what reason either firme, oꝛnat firme:

it it be firme, it chall also he of fo:ce in on: it be nat of face, — in matrunonte. Some answer, that Paule saith

Pura. of Peter Martyr. Cap. o. Pag. 433.

marrieth a wife,giueth his bodie dnto bis wife: how can be then deliuer the (ame asterward to — — abenone will

_ 8 are made one and the same — matrimonte is freendship; ant ship doth cherste consift in tustice: if iustice halt,

matrimonie must nerds be lame. Paule addeth; that The husband hath not power of his owne verse. 4. — be.

monte. Whit such a conuerlation with ha ansfinie: soasitmap not be

— — is: fo: there be verie ofcrolle as this ts.

such kind

8 . om ein The eight

fication op sacrament. Paule saith vnto the E- aroumen your wiues, as Chrift Ephes 5, 25.

— 5 ble lering this reason might serue fo; —

gation, would be fre ent : and had rather fight, than-to be kept from these And in the state of eee meu come not gither, somtime with chiding and s offeritimes — ern 5

Pag 424 part 2. The Common places Cap. 10. Of Pobygami, | crease to the same. Pet that hey can dwell togi- the two siffers: yet when he onertoke him l, — — — — —

signifieth seemed 1

mee Is

great corupting. Chremes, ien he r. at Athens that was rich, and would matrie an other in Lemnos,wasconftrained to his name, and

afflicted. And this aper rethout of the second chapter of Malachie: foz —ů — their husbands,

verse. 4.

—— never ablde, thata 6 man shonld haue moze wines than one. "Foz in

the incests, and vnpꝛolttable marriages, and Maximian decreed, atnone hold bane mani wie and tho

lem an, that hauing ol manie 2 2 fn

Gen 16,4.

he had the same;

e pursucd wpitder vel unter.

this, but also. Foz he, although he had fozced Iacob to take

*

Cap. 10.

U teme most of all to rcit. And this the rather also he alloweth, in Peet Gab latch, Garde ne the wines of Saule 2.5am.1:,8 vnto Dauidintohis bolome. Whercfaze,the fathers linued not in that matter; foz they did it without lust: which we doubt not but manie did, kept the faith al wedlocke veriereli- — faz. Yowbeit, thou wilt ob

Tune should —-— bnto A-

„ ; centy he 1 e the fozmeof per⸗ not licen- „5 K \

by reason of the time, they had muchimperfeav an. Foz they laie, that those times were full of

Part. a. The Common places wy 10.

=

Pag.426.

That in po⸗ — 0x me oath bh — lygamie and fourth chapter 2 — Ag

bidden a mystetie. by Sara aich, that

A rd 6. eee IE by reason of the igpeople, o as pet they were

ged tous

tat Ood granted polygamie | to Geruntia saith, 2 done ac⸗ e Nees 3 n dottrins christians, AND 1 2 learning and godlinesse JTH Raya envy ber co rie m regarded , accoꝛding to the out ward action, Wherefoze

ded Augustine in that place — 5

—

the wozld w =—_ Faustus the Maconsanguinitie moꝛe plainelie saith, thaf e same sinne pꝛocteded of ignoꝛance: pet he addeth pꝛobable; bicause as pet no lawe was ex tant concerning the same. But what lawe he speaketh of, J do not perceine: foz the lawe gi uen to Adam went long bcfoze, Unlefse per⸗ haps he meane the lawe manifefted by Quit; oz else that Moses,

manner, De dottrieuen mante wines in chastitie, and one

but onelie one fo; lust sake. Ambrolcof Abra- We there that he — bay

— booted meme neg But vhereas that great learned man inclined to this other reason, it was not of inconstancie; but bicause he perceined them both to — ble. Unlesse peraduenture he were alwaies of this mind; and that vhen in his 4

A defense of the old

fathers touching poly= gamic,

1 Mat the same inne

4 Paule, t. Cor. I terte.But thou wilt obiect; Ey this meanes the mow :he

ers. J av fozefathers w may seemt

p Pag. 428. Part. a. The Common places Cap. ro. Of Pobopamis hir not a lutt bin of diuoxsement, An other man CE Gen igt dent —5 vat this dale; to in

i * not was | weiteth; — e i ere 1 Cora, 8 2 | | ce ach! e den be as 7 b Y owns boa wem & — dun: m

:

ns — ni mtr Augusting e Lay, War Ayor tore

E | | use itionot — * 5 de bod law that Godi 23 "ts not

An answtt vnto the reasons

Now mult Jeonfute those arguments, vhich webzought at the beginning fo; .

ching uho:domezcerteintie {)aiu r

nod eu:

mee fathers night eme to be adultertes. No fozsath; sceing God either gaue To the it. For (as we said out of auth.

1— P anormitane) adultrrie is.notrommitted, but wich collusion; And that he pzwued by two

lawes; the one tiutll, and the ather ertlestasti⸗ call. e marriages thep were, al⸗ 0 as that dt one man to one woman; But what shall become of that nobili

; owne state; insomuch as thase ald patriarchs tnt.

his lawe.D; if ante man will. : this is the mea

— 1 — ; fo: his will was, mu mightilie increase. Af-.

he reuoked it to the firstinee eee in Moses

not onelie in the lawe, but also befoze the lawe:

as appereth by the childzen of luda, —

daughter in lawe]Thamar.Pozeoner,the Rabrie his

were bozneof lawfull webtocke. ——

fasted with 1acob- Neither did that nobulitie de· 4 — — miseof God.

Valentigianhadtwotwines. — ok Ta the tt,

neuerthelelle, we must se whether he had them rightlie oz no: fo: although he were a god em⸗ perour, yet was he not such a one as could not sinne. Claudius Caesar, when he perteiued that by the lawes it was not lawfuii fozhun to mar⸗ made a lawe, that it might be lawfull; but scarschie was there anie oneclawe-backe to be found, which would followe that fact. Now both these lawes are vtter⸗ licertinc and fo:gotten; seeing they be neither

—— — Hob canst thou tell

Surelie (as I haue declared) they haue entlie set oth in their wzitings that their mea⸗

let vs consider the cuent. lustina that second wife became an Arrian, and did Ambrose. The ponger Valentinian, uhich was bome of Galls, the daughter of

which remained aliue, was not pꝛoperlie hir basband; but onelic had accesse vntohir, that de might raise vp iCue vato hir. We should. and haue fewer diuo:sements and vh@zedomes. Heither of them is true: foz they which hate their — — — which cannot once them. Noz W

Iustina, followed the religion ot his grandmo⸗

ther, and did vehementlie opzesle the churches: and he laie miserablir slaine in his litter. Chrysostome saith, that Paule added [The husband] f. Tim. 34.

of one wife, hicause of them, hauing ma⸗ nie wines, were conuerted from Judaisme vnto Chzift. And therofit

appereth that poipgamie also was bone withall euen in the church. 7 an- Tt. j. swer,

Te the 13, swet, that the same was therefoze dame with; bit ause that declaration of the lawe of Quit,

the time past. Yowbeit,it was

ctrteme inurmitte,

had been the wiucs of one husband. But it was neuer lawfull foza woman, by ante lates, to

Totht 14.

Neither wines: im euexie ot them hath right in hir hu band. And that lawe,vbich Chzit made, must be of fo:ce (as we haue said) foz the time to come.

That shich now is done with a god conscience and in

pꝛobable tgnozance, cannot be vndone. Yowbetit,an other kind of answer is made herr - => o al, in the Decrees of dinozsements, in the lask Of Barrennesse. lawe. Ifthe first wife will dwell togither with hir husband, she shall be counted foz the wife, and the rest to be dismissed; if the first will not, pom phage 17 . the

I do not here contend.But pet J wonder at these men: foz in the same title, the said Innocentius, being asked his counsell ofa Jew, hich in matrimoniec had his bꝛothers wife © Answe⸗

of the bzothers wife ; but none at all foz poelle, chat the Romane lawes would not suffer moze wines than one; but one thep

Fruitfulnes

it so, but now (as J haue often said) the same is not so needfull. Inderd it is a blessing, but pet not so,that he is cursed vhich hath not childzen. Aueultine saith, that it was neither againff the custome, noꝛ againft the lawe, noz pet against na- Tothe16. ture; and ytt it is num against the lame, and against custome. Those things, which were alled⸗

ged concerning leapꝛes, and them which be far To the 7. distant, make nothing to this purpose. Fozneither dw we sycake here of dim, tthich at one

To the 15.

Pag.430. part a. he Common places Cap. 10. Of Burrennes,

16 Among the Jewesbarrennesse was re 3 1. S4

Gen., 18.

Part.a: of Peter Martyr. Cap. 10 pag. 43 1.

Elaie the 6G. chapter he laith; Am I he chat ma- verse. — 49 end beate not my selfeꝰ And

pronounced; It is God chat makeththe barren woman to keepe house, and Plal.113,9,

to abound with children, VVhether it be lawful for children to

marrie without the consent ©

of their parents,

12 | be verie well to se, thether In * 1 to contract matrimo⸗ 22 nie without consent of their parents. Certeinlie an tram⸗ Samion would not. And it is a matter of much ple ofthe honestie, and of thankfuinesse towards the pa- lt latheta — — —

— — ning, Adam did not chose himselfe a wife: God was his father, and bꝛought Eue vnto him. A- Gen., 22. braham, chen Isaac was a man, sent his ser- Gen. 24,3. uants to his kindzed, to serke out a wife there foz his sonne, Isaac also sent lacob into Mesopo- Gen. 8, . tamia to his vncle, to the end he might get him a wife chere. Asterward followed the la we that The awe was giuen of G D D by Moles, that childzen of 600. should honour their parents. But the honour, uhich mull be giuen vnto them, is not onelie to wherein bncouer thehead, togiue the viper hand, and to f. b, rise vp(pet thele things mulk also be don, though ring ofpaz |

rents.

their parents, to

If so be childzen in other things ought to obeie their parents, doubtlesse they ought c<&flic to do it in contracting of matrimonie.Herof there is a peculiar lawe in the 22.chapter of Exodus; 2 not bctrothed, shall be de- verse. is. ceiued, he chat hach seduced hir, ought to giue hir a dowrie, and to take hir to wife. But it is added; If the father will. Otherwise he il onclie gine a dowzie; neither shall he haue maiden to wife against the fathers will. And the boke of Numbers, the thirtie chapter; If a yerse.4. maiden yow a yow, andthe father heare it, and letteth it not, the vow shall be firme; but if he gainsaie it, it shall be in vaine. And that is a

vow: A pꝛomise made vnto God. Yowbeit,matrimonie is a is made vnto man.

and | Jf God permit a vow made vnto him, to the

children,for else I shall die. Iacob iudgement of the father;much moze will he persaid; Am I vnto thee in Gods steed? 1 GOD mit matrimonie vnto him, scring it is a pꝛomise keepe from thee the fruit of thy wombe, why made betweene men. In the second boke ol Sa- 184.13, 13. doeest chou ctie vnto me? Ho on che other side, muel, Thamar answered vnto hir b:other Amfruitfulneleis the gift of G © D. Therefoze in mon; n. fachers hand, be

ag 432. part.. The Common places Cap. 10. Hlurriage with

will not denie me vnto thee. Thecustome was — | wy.

then,that the danghters were defied bf pa⸗

rents. Herre J full foz Dauid to give to Ammon hs fit to A

wife. Ephe. 6, 1. : — — — Lorot ren your parents in Sings they command not

verse. 3b.

Which, enen the Euripides, Plautus manifestlie declare. Andin Euripides a matden answereth; Df my marriages mp father will hauecare. leing these things are not in me todetermine. Which verse certeinlie so Ambrose, — —

i the maden is by bir parents deliuered vn to hir hulband. And in the; :.cause, question 2.

chapter Won owmis; A woman, which marrieth — — mn is without blame, if

| peace : daughter ought

to be tothe father in lawe in sterd of a daughter. —ů —— — marriages rise great difcoꝛds at home fo; so much as thefather ought to helpe his sonne with his gods = — —— —

indgement of the fathcr should be tarried foz in so weightic

a matter. The ciuill The selfe-same thing haue the cinill lawes delawes ton⸗ cxted.Iustinian in his ching this potut.

inffitutions,in the title De naptis, will not that marriages should be firme, without the consent of the parents. And in the Digests De tar bominwn, inthe law Paulus; f a sonne marrie a wife against the will of his parents, the child, ul ich shalde bozne of those parents, rn — daughter marrieth

13 So then it semeth marnellous,that chꝛi⸗ stians at this daie determine, that marriages

Parents consent. Part.2, of Peter Martyr, Cap. 10. Pag. 433.

| tract another matrimonie, the same is of et / trimonie should be void. And there is giuen | fect, and not the | fozmer ] esponsals: nich yet a reason: bicause she cannot long please him, of

must be vnderskod, if the parents consent tothe hom she is hated; and bicause such contracts second matrimonie. Pazeouer,inthe 3 1 cause, haue oftentimes vnhappie suecesse; and that question the second chapter Tua; Hormisdas an- thing is easilie contemned, which is not beloued, — that childzen, when —— that thecanons haue so loued li⸗

parents. And in the Extrauagants one npuberum, in the chapter J ua, it is that it is not law that childꝛen, when they come to ripe age, ought by therescript of the king: to obcie their parents, soꝛsomuch as they also althotighthe same be aiso 62deined in the Cove consented, lame tek S. nuptins ex realso to bꝛing swuth som⸗ e the rescripts of Portloges; by the lettt

And the same it decre&th of amaiden: but it ad deth; Mo that it be not againstthe will of the rents,0z hir owne.Duch an addition we se

aan ye glose) the canons amend the cluill lawes :

rweene the foz in them it is fozbidden, that a bond-man canons and should marrie a wife against the will of his

that mar is attributed vnto matrimonie, than vnto holie ozders ; bicause it is not lawfull to bꝛing a range bond-man into o02ders, but it

the chapter c u locum, it is said, that in contrat⸗ ting of matrimonie, there ought to be a full li⸗ bertic. And in the sane chapter /enen; If anie feare happen therein, the ma-

CORE eee ͤ eget Sam. coral 1

pꝛetation papists un- Nicolaus, (Leo, hen thep so decriaed, did iudge that the consent of the parents is required tou quite a con. _— — — — sen: of pa: (spec of che neceitie. Which

vents.

Peter

Thomas

to matri⸗ monte re-

Pag. 434. Part. 2. buu nbxa:,decreeth the same to the detestation

the fathers will Whercfoze in the 32. cause, que⸗ stion 2. chapter Al er, the glose saith, that the

The Common places Cap. 10. Of Marriage nin

chat, ubich is alledgedout of Paule tothe Txhesi- Ephc.s, :| ans ( where he saith; Children obeie your parents in all things) he answereth, that it be vnderstod of those things, wherein the childzen haue not anie libertie; namelie, as touching faauthoatie of the father is vndone as touching miliar and domefticall things, And this reason

chapter they define, that a man, euen the sonne of the godman of the house, hath a certeine dominion ouer his owne bodie ; neither is so bound to his parents, but that he map, at his owne libertie, matrimonic.

dilpose it as

te meth not to

Aquinas. in the same place,is of the same — =

touching And vhen they read in the Canons, that the consent of the parents is required faz the conthings,ubich serue fo thew — 2 teth the matter vnto the examples

he addeth: Bicause matrimonie is a certeine kind of seruitude, which the child is not compel led to take vpon him againf his will. And in where that it is waittenof Abraham, wat he soughthis Cen, sonne a wife out of his owne kindzed; he an⸗ —— — tie: and that God had dec ted to take it awaic

new, the moꝛe coꝛrupt. Tertuili inhis second boke tohis wise, astonching the marriages of Ch:ishans with Sthmks

rightle

ol we parents Holo thercfaze io it thou marie, without the —_——— beauenlie father? „ and vpon Mat- Chryfoft,

Ve — — mt sitie to recite his wozds, vhen as the same father vpon the first epiltle | to Timothie, in his 9. ——— ELIE that marr they should chose vnto themsclues husbands 97 wines. Yet he connerteth his sperch vnto the parents, that they should pꝛouide

thep

Parents consent.

p:ofitable

fo; the chil- of that mind :

den.

Part.. they had conquered their lusts. If on hast been 1 ——— —

— sme gremens ints baden * sit was by the lawes of God soap-

Where is required

the lawe $S prer : When the father thedhis daughter, ihe atertvarn ie, the gy

the father. Anda reason is anden; Bicause tu⸗ tozs somtimes are wane withmonte, e women — Gol ought tomone vs, — — — the

He did not his

one will butthewillofbiaGuher oy whom v Further, how great a diso:derariseth inthe Common-weale, thzongh this cozruptton? Bow grrat a windowe is opened to filthie lustsz In some places, be that can first lie with a maiden; hopeth — to wife, euen

against hir parents god will. An answer 25 — mast aufieer the reasis,;

vnto reavbichthecontrarie part sons onthe First, as we betet said, be erte Hat mea:

conttarie

ther. it of matrimonte ; um

W Paꝛeo⸗

of Peter Martyr.

nernaur o tutq; cannot dude the couenant of

allo / $0 then they bzeake the lawe ol God,thich euen in this ching oboie not the parents.” Fur⸗ the they will haue the libertie ol contracting

do they themselucsfo;bid — Bags not suffer matrimontets be contraced,.

Cap. to: Pag. 43 J. they fazbid marriages vnto the mi · —— — selle matrimonies betweene persons of contrarie if there ought to be sogreat — —— bee But they adde; Childzen,foz feare of their parents, will saie, that that matrimonie pleaseth them, — ——

: that hemap — toc plentet hun not; and that such a matrimonie will not be agrerabie to his mind. And indeed vnlesse his. — ———

ee entgegen ha cogitur, we read, that the sonne cannot be in helawe Sod 1 — 5 anwes es: Ara peace,

che lemetz toconsent vnto the father. And there are two causes alledged, wherefoze the daugh⸗ ter map gainesate hir father; if either the father offer hir a husband that is wicked, oꝛ that is de⸗ fozmed. — these causes be it the fa,

ther hath chosen. But ifshe will not assent, then the husband is neither desoꝛmed no euill mane The punich⸗ red,she incurreththecrime of ingratitude: uhich ment of in: is fo grrat, as the father may disherit hir foz **"*"*+ it. And in the title De vun nuptr:arwm, in the lawe Si cogente parre; Although the sonne haue assenfed fo: feareaf the father, yet bicause he had ra⸗ ther assent than offend the father, such a matri⸗

uer, fhy nifters

chemselues tyꝛannouslie towards their — — they cannot abide; the matter must be bzonght befaze the magistrate. Jt is his part toheare the j remedie cause, and tu deliner the sonne — rhe beouer sharpelie-oyressed. Then, if the songe ue. marrie a wife by the authozitie. of the massi- Ep ftrate, beagaind# the will of thefa- 75 05 — father of

magi the coun⸗ trie.

The lame semeth to be decreed De run nuptiarwn,in the lawe Qn libero. And me thinketh, Schole-men haue not well satd that the chil

den of the houshold haue pawer ouer their:

anne bodie ; susomuch as they owe vnto their

parents, enen foꝛ the verie being. —

hane.They ought not

—

riages against their will — ——

Pag.436. Patt.2. The Common places Cap. o. Of Marriager wit

And libertie is nat so inderd: but bicause they so come togi⸗ cannot be allowed them ithereas — —

is so manie times obtruded vnto vs, and the

phead. Num.36, 6

Deut. 25,5.

sometimes was compelled — ——— — marrie otherwise. Therefoze,fo great libertie is

him, if he fall into greruous necessitie. it seeme to anie man to be a barbarous point; it Exod.21,7. is permitted by the laweof God. in Exodus the 21. chapter: but pet adding certeine cautions, — — >> they said, Paule in the first to the Cozinthians, the eight that matrimonie is a kind of sernitnde; ubich p forme ought not to take him at ie lords. manie gods: = his father. e * 1 — batone

is but one God, and one Lod Jesus is no vnaccustomed oz strange thing in the scriptures,fo to call things, as men vse commonlie to speake: pet eise- here, then they speake pꝛoperlie, they call euetie thing by his owne name. Howbett thou wilt saie; Me neuer read, that the childꝛen of Esau were nat legiti⸗ mate. J answer, that Esau had indeed a great

be, than that, which the lawe and commande- Exo 0,12, ment of Goddothimpozt: Childzen are com- Ephe.6,1. manded to hon father and mother.Also Paule

verse. 8.

it this should not be done: and thep had wonderfullic the lawe of nature.

26 Others crie; What shall we thinke ol dur gat we foefathers + What also of manie, which line at are to ac: matrimonies wich

oz foz bastards: J answer: that vhen as such rents. marriages were had in that time of darkenesse, were much better not todefircit, thantodefire befoze thenew light ofthe Gospell; those men in — . This also semeth a wonder — — finne ( = = to me, hat the Patster not lawfull foz them tobe ignozant

| lawe of God:) but pet, bicause they were done publikelie, and by the permission of the magi⸗ strate; J ampersuaded,that such matrimonies are firme and ratified.If they oblect,that in such

gainesate it; pet nenerthelesse his purpose, and go though with the same! Jt

Parents consent.

tapt dilke= 1h from amchen

Part. 2. narriages the consent of the parents 5 |

0 made che tui lawes sudiect to the,

9 — are nat to be obeied, when they lett 333 ges of thetr childꝛe — mr wings het ause, God must be obcted in all the first tothe Cozinthians,the fenenth „ ee

verse 37. 0 Rawine, or violent ta-

KL. \Ravrine,inthe

lence.

of Peter Martyr, |

Cap. 0.

which not theft ; but if that thing, ommitteth thought

e De furtis, in the lawe Falsuu, 1 finet it it is theft And this doth Augu-- rie same is decreed in the Code De thesaxro, Yum dia sione, Mert it is oꝛdeined; that Ata man find treasare in his house 02 ground, it shall be: eit, ik he findit in anohaue it. It is added, that if a man bw

pag. 47

ate here of the vio- what kind | | : pet ne- of rapt is

wasemoze., © dert the ler verie welldeclaret, that XY EO is to be done with things that be foimd. Either dedoone

(faith awatie : as if the 6wner haue cast awate anie fonno.

s&ke fo: treasure in his owne ground, and ther and arts

ofpunith 28 Now mult wedeclare that

saic,that God hath giuen

gg {on ns — it is a trime lie vnto rautne. He saith not, that it is ranine,but acer: teine thing like vnto it. Although we haue out of

vhereof

this Latine wozd N ere, is nothing els,but diolentlie to leadawate a maiden from the house of hir father, to the end that he dishonesting hir, map afterward hane hir foz his wife. But this definition is not full and absolute,although it be

caught awaie, vet were thep not taken awaie from their fathers house, but out of the feeld oz vinepards. Neither is that true, which is added: namelie, To marrie hir, oz to haue hir tu his wife,nhen he hath dishonested hir: faz the mind ol him that taketh hir awaie bp violence, may t abuse hir at

pozt.Onlie harlots sem to be they Kenot said to be carried awaie violentlie, although thep be taken awaie by fozce. And certeimelie, it is then no action of violent taking aof iniuries onelie. But it is ment, chat such persons are violentlie caught awaie from the custodie eicher oftheir of their tu⸗ to2 , gardian, patrone, 02 loꝛd; to the end there may be ved an vnlawfull uhcther matrimonie followe oꝛ no.

punishments be o:deined foz such violent takers. In the Code De Rats virginam, & viduarum, inthe late Yneca, Iustinian intreateth at large ofthat matter, 4 maketh the taking awaie of the persons,

The Common places

pet ther mans wife, he doth not onelie dulterie, but also ravine. If the raptoz be flaine (as they saie) in the verie heate of F the iudges oz magistrates: and so, that if

Hats woman be taken awair by gods of the raptoz,and of thosc which be with him, do turne to hir vse that is taken awaie. Neither can the raptoꝛ giue awate his gods, oꝛ bequrath them by his will, but they fall to hir that is so taken awaie: and not one⸗

suffer not, that a man should marrie a wife,after the maner of an enimie. Foz citizens are wont to marrie their wines, and not to take them vi⸗ olentlie awaie. But what was done with them,

thep;but onlie be put to death. Neuertheles, EO be

*

Cap. o. Of Rapt, or Ravine

of Peter Martyr, ” Cap. 10. Pag. 439. vigmnti quinque ans. Thereby it aweereth, chat

25. preras gs the furthe®t tine hat matrintes 2 should be detuen off. The same is menttoney

though the mald con⸗ leut.

tence: alhough hey sha hapenethbut el —

30 Holm mut be avdev the opinion of the ch (pla(s | chey bing out of the serip on of the

Grati- Canonils,

compelled make the lawe anew; bicausc there were some, ubich canulled, that if the that was taken awale

pres giue He wan Vier to take adone if the

waie bicanse the will notcon- _-- — eng

come vato hir that was taken awate , i the him, 02 if he in his will made hir his

| . But we (saith lustinian) ment no such daughter is om der parents a fe our gainff their will. n he hem The conn. | geth the Councell of Orleance, i! the chapter cell of omake ante will, fozsomuch as he is now con Derptoribes, there also he confesleth, that ra- trance. demaed to die. Neither do anie of our lawes uine was wont to be punished with death. But suffer anie such matrimonies to be in fozce. And — —— ö How then / Jf

: pet shall the raptoz be compelle robs extends on Sed 36. cause, the R aptores. But ubat The conn⸗ be will not dw penance! Yeshall be excomy cell of chal municated,acco:ding to the Cabylon and Chal- cedon any cedon Councell. Cabylon.

den: the uhich summe ir he will not pate, oz hath not therewithall, he is dziuen to serue the faof the matden fo; eres (tthich the

togither, the matrimonie is firme, fo that the father agre therevnto.And that 1

Pag.449. Part.. The Common places Cap. 10. Of Raptor Raving,

monies be firme bctwirt the raptoz,, and with death. Wherefoze there is nothing contai- — then atants; It also app. ned in the holie scriptures (so farre as I se) tow

3 memes

againft the ciuill lawes,

b:ought, pzoueth nothing. But ifraptozs should haue anie hope of matrimonte, there would be opened a wide windowe foz wild pong men to take women violentlie awaie: foz they will make no doubt to take women awale violentlie, if they shall baue anie hope to marrie bir, ubom they haue taken awate.35ut all occasigns

and the consent ol the parents

that sentence, Gratian in the

lerom. 2, chapter Inas titeth knowledge the

——— kinds of matrimonie to be

27 cause, question 2 chapter

stimonte of lerom, there is

full kind ofmatrimonie ; namelie, ichen a wdowe,uhich is not vnder the authozitie of the parents,marrieth in the

r betrothes by the wazds of |

r a woman or man in Israel, should. be punish

0f Rapt, or Rauine. Part. 2.

and that she can pzoue, that she was taken a- — — the spouse, if he will not receine hir, ought to be compelled, whatthe 32 The Schule · diuines ite not much dif/ Schoolmen "citing from this, Thomas in the 22. question * dert? tgucheth this matter, when he watteth, that vio- — lent taking awaie spzingeth ol a vehement lust; is so troubled, that he neghereby the rapto; "quit" lecethall dangers. Andbe willhouehirthatis taken awaie, to be rendered to hir spouse, if she haue anie; and if she haue none, vnto hir parents; 02if shebe without parents, to them in whose power she was. And then, if they will 797 —ĩ—v——— there be first made a restitution: bicause in

red. Pet ( saith he) raume befoze restitution be

made, is a hinderance to the contracting ol ma- |

trimonie ; that is, chat they sinne, il they contract matrimonie:

neuerthclesle, if it be contracted,

it b:eaketh not the contra, — *

schich determine against it, he answerech, that

they were made in detestation of the crime:but

that the Pope asterward considered the matter cht pope better. Howbeit, this was not the part ofa godwo;tipped lie man, to wozship the Pope soꝛ God, and so to 2s 60d. latter him like a bondslaue. And to the end he might seeme to speake rightlie, he bꝛingeth the woꝛds of Icrom, shich are in Gratian, concerning the thꝛer kinds ol matrimonie. But how that place serueth to this matter we haue in hand, J haue shewed befo:e. Lastlie, he obieceth vntohimselfe the Meldensian Councell. Howbeit, shat place (he saith) must be vnversfod,as if

a man will take awaie hir that was married vnto another: as thaugh that were obscure oz doubtfull. We need no nnn this.

to holie oꝛdert it cannot be denied, but that he hath receiued the sa · craments: neither is it lawfull foz hum to begin

*

of Peter Martyr.

deere the daughters ol base

Cap. 10.

rapt. Pozeoner, he teacheth that raptoz, that is taken —— — Ipso 8388 prey But

that the glolle interpzeteth that — — as it it had beene said; Let them be accurssed. And againe he an⸗

| swereth tothe other two things, touching restithett and robberie, restitution is cherslie _

— — — But penance, he — saith; The raptoz, if he contra without it, he sinneth indeed; but pet al ter he hath contraded, the matrimonie is firme. L astlie he saith, that the canons, vhich decree to the contrarie, either be abꝛogated, 0zelse speake of spouses. After this sozt Thomas, Caieranus, the Diuines, Ccclesiastiks, and Canonifts tri⸗ vg —— and plaie the parasites

33 How Jwill declare vhat the holie scrip- what the tures do determine hereof, oz what they will scriptures baue vsto iudge of the same . The first place is feat e out of Genesis, the sixt chapter, where it is wzit- **** ten; The sonncs of God secing che daughters of Gen. 6,3, men, chat they were faire, roke themto wiues,

q as ch —— —— rr gin⸗ flamed with the beautie ol faire women had fel- —_— with them. This

the tthole 1 uo Ge hol rag Bae vole inter⸗ men, and magistrates; — . E

Pag. 442. Part.2, - The Common places Cap. 10. Of Marriage is

Cen. 34.

Looke In Sen. 34, at the degm⸗ ning.

veric 21,

verse. 7.

What vn ;

lackic envs Ald

they wandered ab:oad flpough the vinepards,

red these wines them hom they liked best. By that place map casilic be noted the course, and as it were the vegree of mans wickednesse. Foz firlt they

, anda he last hey — ——.n by their maners, but — —— — that sinne by — hives expꝛessed the 34. chapter of the same

But the nature of women is infected with this vice. And thercfoze Paule to Titus admontsheth women to loue their husbands, to dꝛing vp their childzen, and fo be biders at home AndtoTimothie, uben he intrrateth of wanton and yong widowes; wander abro he, Jad runne from hi eto house, and at the last — 4

THea ol vom there is men⸗ tion made in the 21. chapter of Judges, then

and — 4 — themseines idelie vnto dansings,

were intercepted by the Zeniamits. Dome will sale chat the bretizenof Dina oppꝛesled the Hemorhits by guile. 2 —

were repꝛourd father; Oc hy chad dane, is, a foolish and wicked thing in Israel? And that Dina was taken awate not

alto by the will of the elders. Dtherwile, true

x by the men ot Creta, Mes by Iason,

of captings. E 1 and Helen — —

awate stirred vp discoꝛds and wars,and also the ouerthzowes of publike weals and Also the Sabine women uhile they would be cuby the Romans. Ther rot followed such wars as — maner deftroted; as Ti- |; ..

to do the ie. Foz we ler that the oꝛder, which God hath set,is peruerted; tuen as the parents des oye by whole counsels matri montes be contraded. And by this means yong — hegges to violent taking awate,

upih are not foholienoz acceptable onto God; wines, cum they

and Schole-men take herd, how — contrarie.

VVhether marriages be lawfull betweene persons of diners

religions.

of Denteronomic, and in manie other places fozbad the contracting — — mult be vnderitadonelie onelie concerning the seuen

o not onelie was Yebzne, but a pzince of the tribe of Iuda. onnt Td tat went re Chinn, 1 1

proper ranine hath alwaies had an vnlut his baue come Re end. Io was led

Pag.444- Part.. The Common places Cap. 10. Of Marriagei

ls lament, chat the church in those dates —— with Hat — cenerti that there

was about the — —

ser: tothe intent that they, vhich s they were 6inedthen

nies ; Therefoze an inf | m matrimonie , is not fit fo; that

alike religion. part. a. of peter Martyr. Cap. ro. Pag. 34. — mivatont jay ge

18 Cona arg rn |

led by reasons. In —

e is added a great burthen that if the beg: hos illcked, he ought not to haue ir a — one * 2 in oletbi Eee being obserued, at

uis was — ten in Salomon that J do -apted In Judg. t. Looke Jn

JH HEE

Leun. 18 ag

— — rhete — but rather to mozall. And J thinke,that J may — reg — — —

uhen he gaue thale lawes, added these words

Plaro,

— as Hey, thi) dare relation

of MR. Cap. 10. Pag. 449.

— Penn ty irc — hoxo; and they wemselues,

heate they

manded hir to be violenttic tht _ 1 bis

fight. neuer ina maner find (tf —

thon loke into hu une) that incrsiuous marri- — ages, curnall copulationa tame tu gwd end. watcs bad

Ptolome take to wife,by fraud buhappis

vnhazpte end, but (according to their deserts) were wanderfullie hated of the

r - 43 Jt may also be plainelie enough declared marriages

by another teason,

would not that matrimonies should be made not matt — bis rt

The poets make mention of Cyn ara and Cynara and

(asmapbe tune in the cose) ko

The Common places Cap 10. Of degrees forbid,

Jsraclits were no moze shamefasf in keeping of Romans were.

44 Reither is this to be fo:gotten, that God

certeine pꝛoper things in his lawe , which — steing all men were not

Ammothites, Iebusits, &c: o other not to haue berne bound tu that lame. Neither

— 24. chapter of the Aas of the

ties ban Drufillaa Jew to wife. Bat —— — had shaken all enen those lawes,uthich we called

nature by the impotent lust of men; and therefoze they were to be made suret by another bond. Foz the |

vngodlte.

Augulline,

ould lusteine the persons of sundꝛie kindzeds ; to wit, that one man should both be the vncle and husband of ame one woman ; aud that one woman should both be the aunt and also the

rarch in his 108, And leing both these men were chey could not perceiue this, vnlesse they had bene illuminated with the light of nature. Also the third reason

is added; bicause these persons, from malt absteine, do fo: the most part

: nn ft: tagy be pzocreated of that marriage, ther in one house, So if they should haue leaue

niks mat. ried their

Augustine, 2 j— by daers wetfers, fit to fobid the same. Auguttme,

ted the lonne of him that was dend, and as in to ioine in matrimonie togither, they would the inheritance should fullie succeed him. Foz not so grauelie 4 modestlie be conuersant one God would not in that Common-weale, with another, as domesticall ciuilitie requireth, , Plurarc,in the place now alledged,hath shew⸗

God hath thing apperteine

herpe our selues vnder the generall andcommonlawe; namehe, that no man pzesumeto marrie the wife of his bother being dead, ab though he died without childzen.

And be it knowne vnto vs, that in the begin ning, then onelie the familie of Adam liued on the earth, bzeth:en were not fozbidden, as they were afterward: foz bzethzen were dziuen of necefsitte to marrie thetr sisters. Yowbeit, afterward. vhen as men were increased in num

suipping, it had beene purposelie done, to put the other partie to shame. Euen as it commeth to passe in making of wils, wherein they, uhich be thenerer of kin, neither may noz ought to be fazgotten.Ind in the lawe, touching the raising of serd vunts the b;other alreadic dead, the first

not vie his owno

z name⸗ le. Jupiter had in Virgil thus speaketh 3 2 ;

seife Bat , which warb Se of gods,

kin smen to be their patrones and defendcrs: but if they should be wiues vnto their owne k.a-

:

enough in his r 5.boke De contace Dei and i 6thapter; wiiteth; that That abstinence doth verie much helpe to miarge the bonds of humane societie: Fo2 it marriages

boke De civitate Dei, and 1 touching the marriage of cousins germane. o —

place was tu be granted vnto him chat was — — '

in Marriage. Part. 2. of Peter Martyr,” Cap. 10, Pag. 451.

wile ol ante one man. Whichreason also Cice- Cicero. ro made im his fift boke De fia; and Plu- plutarch.

Plutarch.

that he right on between — —— ont

payne ee ener Os -ong

Pag.452- Parr.2, chere. that the same was lawful befoze his ü 1 kind of matrimonies si

mint med verie rare,bicause men did in amaner fozme. beat to contract with persons ie meer of

bloud. But he lait, that afterwardthat libertic was taken awaie.Which in verie deed J tan. not perceine in the Romane lawes, ubich were publikehe recriurd and allowed: and pet neuer⸗ thelesse, those lawes were in fozce thzoughout

| as it may seeme eto some, of lawes Augustine speaketh

: vnto whom he saith, that matrimonics of this kind were fozbidden in his time. But it must be vnderstod,

Paulus Diaconus .

ofhis; last ue, ol anie the marriagesof whom is loꝛbidden and condemned. : '

Howbett, at this date the lawe is not extant inthe Digests, noz in the Code, noz pet in the rius followed as it is read inthe Almane lawes, in che title De allcmis nuptis: pea and it is con⸗ firmed by the ecclestasticall Canons and Decries, by Gratian 35. quesfion 2. and 3: out Councell, the 61. Canon. And

The Common places

Cap. 10. Of vnfit Marriages,

cient time, as touching the marriage of consing germane, this J haue obserned. In the second boke t fift Decade of Liuic: Ligustinus saith, that his father gaue him to wife his vncles daughter. Cicero also, in an ozation foz Cluentius, Cluentia was lawfullie married to M. Aurius hir confine germane. And M. Antonius she married Faustine his cousine germane;as Iulius Capitolinus wziteth, And beloꝛe the building ol Rome, there is men tion made of the marriage betwerne Turnus and Lauinia, ho descendedof two sisters. Vet Plutarch, in the plate befoze cited, saieth, that in the fozmer times at Rome it was mouide d by lawe, that they vhich were nere of kin should not be iomed in marriage: but that the same lawe was afterward released vpon this occasion. Foz acerteine man, uhich both was honest, and cf god reputation among the people of Rome, being verie much pꝛessed with penurie, manted a cousine germane ol his, tthich was verie rich and wealthie: foz ubich cause he was ac⸗ cused of incest. But his cause being heard, he(by the itndgement of the people of Rome) was absolned. Foz fanour bare a great stroke in the citie. By meanes thereof, there was a lawe made by the people, that from thence foꝛward it should be lawful fo: cousine germans to marrie.These things I thought god to declare of this kind of out of the laws of God, out of the laws of the Romans both ancient and later, and alsooutof the fathers x ecclestasticall Canons, Uherevnto J will adde, that there be mane cities acknowledging the Gospell, vhich do not allow the marriage of bꝛothers and sisters chil⸗ dzen; namelie, Zuricke,Berna, Bafil, Shaphusium, Sangal, Bienna, &c. Also in the kingdome of Englan I was) there this degree was erc

sons. hich J haue befoze declared. But Ochniel it he were the consine- to Ada, he might marrie hir by the lawe of God: but it he were hir vncle, he might not do it by the common lawe; howbett,he marrird hir. Wherefo:e one of these two things we mull sate; cither that there was a fault in him

—

by ani meanes inert ioinct in bloud ler werecalledbzettzen, Euen as Lot iscalledthe tn bu. bzotherof Abraham; and the kinsmen of Jesn

itt the sonne of God, in the cuangelicall hi — 0

tien.

07 dispensed Marriages, Part. a. of Peter Martyr Orhomiclts ralled the b;oplace itmay be, that — — ae | dw bie : the le! )ubich dane, be bꝛe⸗ z

++ am; 48 Nou let vsdeclire; uhether ane dispen- Jt.Sam, 4

13,versr,s.

The Common places .Capl10,

aham ratherganegifts vnto da. „ than receined; fo: so much as ed Iaac, were to recetued

e musk 21 f : | | ' u of nne, God : We multnot line dyexmmples, but by —— meer

Led torment +

Caracalla said to his Tepmother ; If it"

aur bev r een, D HEHE = = 7

0f Dowries. Partizz of Peter Martyr,”

—

wah tobe matched wi thent, legen Plu:arch. extreme chafges, Plutarch in his of be had

Lycurgus, vhen he was asked commanded

: concerning the fre A catome betwene the husband and wife. It —

and vnpꝛosttable to saee a downie of our wines; | the common - — — — s dmormr, —

.

vies: awate; but rather mu be gi⸗

be not f uen with — , modera⸗

Pag.456. Part. 2. The Commonplaces Cap. 10.

, that the state oz title of the dowaic should

persons coupled in matrimonie to takeo2 to giue gists one to an other: not to the intent thep should not be kers of anie one thing 3 but that they thinke all things ta be common. —— fre gista, and not oi deimzies: otherwise immatr# werebothlawfullandumch vsedintheRomane mg publike wele. Foz the daughters of Scipio,Curi- wen out at us, and Cincinnatus had dowzies ont of the trea- the comrie. Let the dowgie (saithit) beaccozdingto be — fo} ns to

no pzice pace: as thongh wines and marriages were

of marriage things to be ald. Foz the thichcause,in the Die husband and wife

Plutarch.

nid tocon and a name; other bodies, of things toined togtther, as a house and a ip; and other some are — campaa togither, as altiining crea-

, Wherefoze matrimonie, chichconsi⸗

of scuered things, as an armie ,

r n 1 ""_ g wen arded. 3 r n 2 FO rent 4 oO by wn. fa" * nen * rr — — —— od nag;? —— —— n | * „ rn t: 3 VET. #4. iy — — — n | Ls canoe 7% r 4 n rr de. e | bk." 3 n — * —— — * . ' „„ — apc oargy et boo nega); Og 2 r r rr 4 U Ye Ea. Ta. N 1 * 443-79

nnen 3

17535 herv(then he laith)Mo a. — whe An , though. oses dil — — — mene nen in alan it by A tea lon of * eue n PR a nnn — the

.

| | | vs z thoon — — i — * 1 PTB — or 4 hr — CITIES n > as itcannot b gy mare 4 r oy IG 123 — r. ane aner ls — 90 2 n. . 13 N — 5 * — a Cy * „ ire 1 "ye 3 mon between * eee | p. gay, OOR$ 7 ITE D "areater obedtene 0 8 al td fu

7 WIR xe thou wilt kate bete me. | Wy 2 „„ a.. 1 3 | Kn r | — en . E rer * 3 — Tr PO Sod ns Oy: 6 Fr = L N l

wane

-

6 . — opt 4a — — | n reenous. | Yo I 2. mot. tho tho mw LAW vw gu weare not — Py ru, th Dan it Rocks, Hen

ANAL = fe 8; ate not R W r Wan, | A 2 waa wanewtnes. -

r D r times of the 1 Mt, ante we, a nr uy Nn e ap. 4 „ . Le. t. . Q q - hs a5 10 — ye; 3 . — , ht AR Rs anan's ae this misiofs erf 5 4.7 a OY —— e b, as beisp e * ad wh. ; — n of m, n easflie be con Idee n 2 pes K EE Ln i On E n amyee.. i res Re gy "$f ooo rs np. 4; — . 201d ar'TH ee. 6 ny. a> > en. aur” ga apr. py AA. Pere 5 2 0%. . —ů— „ 0 h4ᷓ h > re 5p 4” 1

„

2 "Pos n

AD. ratifie the same . #92 marr!

x Cora, 5. wifet rr > ol 1 | and tes.

e Coed amend #4 ** hes Waves ng i -

bt and not adi ee

the lawes will g EY r

„

5 er WY RE” TT + cas © i to that eit er, Wen bete Minen ee this ꝙ OAT

nates. . iv - oth pA te yes r e Re je, andadd ay | . ale. : "TW ins ied —— 1 n

-

„

"PIE e bettet, and m ‚ persed. a adn? CE 2 But 9 1 _ 01 cs wit 8

Fane te

.

2 on was of alas

v6 ey oles hadgrantedto!

we © Athinke that

"

- how ths n

hace ae. Mare i. Ned v1 N | war? PII + Wor andy ary "Sip een!

— 4 and 07 wife, ay LY ide dad bene done, the hiisband being pet Wine. 7 ww Ane 2 nnen ard tre Aucapndi

:

0f Diuorsements. Part.2. of Peter Martyr, Cap. 10. Pag. 461.

also redound tothe woman: and he will haue causes, uhy the fathers new marria- whe causes the like decree of both. Further, as touching the ges shoulanot by (awe, after a dinozse was why thcy Romane lawes he saith; In one soꝝt speaketh made fo fognicati6 sake, ——— would ad- Czsar, and in another sozt Chzist; one waie — — mit no nc Faule, and another waie Papinianus. It my part, although J cannot denie, but in the lame —— —— Got vnlike in respec of manie things;

time standeth,J would

appointed repo;ts might eastite be prenented, neither will there be ante leane giuen of dinozse,vniesse that fonicationfhail

— — dtuozse,jf she p:wur that hir husband

woman hir

is verie truel vnto hir. Which seeing they dw

as touching hir diuo;se, how dare they venie

that it map not be done in a man? In the od mind lawe it was not lawfull foz wines tu gine

bill of diudzsement ; bicause it was ginen foz aposfle | women be inconftant;

pag. 462. Part. 2. The Common places Cap. ro. Of Diuorsement

a diuoꝛse map be made anie ether cause; ttdlie men should then separate , if so caerie

— — X cause not expꝛessed by God,thep should attempt to vnde matrimonie. And Paule — 1. Cor. Let hir remaine vnmarried, speaketh of them,

63 th tl ich being led by light causes , departed from macrimonle gy ng it is not hard tobe answered . If chou vn · their husbands . Jt was a cusfome among the 2 woe name of a sacrament generallte, Hebzues, to giue a bill of dinozsement vpon "_ 7” ; and at large, foz euerie such thing as signifieth ante cause. And diu: sements were so common pla 8. art. ii thing, we will not denie but that ma · and vsuall vnto the Ethntks, as Iuuenal said; trimonie map be a sacrament; s&ing it resem- So there eight busbands wade , fine for the barbleth vnto vs, the contunction of Chziff with his ; 1

church: thereof we haue a tesftmonie in the e⸗ apostic wateth these things vnto the the Exhestans. But after this maner e Romans were not soreadie to — — Fozthefirlf, wich made a di⸗ uoꝛse, was Spurius Seruilius, and that bicause of barrennefle of the wütz inche tin hundzedand after the building of the citie; as

tings ot married folkes one from an other: ve- —— relie he condemneth them, and would not haue partings, them sarashlie; and vpon such trifeling causes — — But as a god miby god lawes. people of and by teason ir - y But now J thought * ——— cramine certt ine things, eb bes 64 Aflenderreason also is it that Innocenti- Auguttne,mhistws tt bokrs De Adulteri- : fo: — — nu. copy onto Pollentius, accozding as 3 might ante man tobe aseruant, L uhcnotherwise he were ster; tv the intent he might vnde the matrimonie contracted, and p:ocure himselfe an other wife. Andit that the crroz of their skate were so great a matter to

Cap. 10. Pag. 463. | haththe Lozd to be Cercullian

admitteth

ment, vit g ronomie, was ctuill : and Chzift dealt not as chin dealt not

touching

The Common places Cap. 10. Part. 2.

Do not obica Abraham, 2 75 Gcn.21,14. Ad lar lh child from dem: fog this he dio Augustine. |

= ——— iserh ariethsgreatdadis, . First hath semcth rot WG tes.

pled togither in respect of faith ; but in bodies 15 —onclte;

-

Pag.466. Part. 2. The Common places Cap. 10. | onelie: and Paule A E

he be ignozant

jgn02ant

his cold: — he detetued. canons degidu & lich late

this they answer, accoꝛding to the saicng ol Aujhich we read in the 2 cause. guestion

Afawe age must neuer be dzinen from marriage. In that bo;bad ancient tume was made thelawe called _ rantouching women. "74 dand were n ne

be zu it vfoze ol ig lamitul so him to aske a ditiozse, ubereby he

Cap. 18. Fag. 487. time. Belides this it is nei | = this,it is necesfarte,that che impe⸗ whichbe nie: fo; | impidimattet also waste the ant of em the fourth bake, th

nie,

restozed;atthough not to the firength; tthich he was want to haue pet so;as should be fit fo: his old bodie. Certeinlie Abraham was

| e being wen, she gaue hir consent, she susteined no in- | turie. It might |

IS AMANS SW

mee

the bikozte compell therevnto. Netther u passe it oner, that G DD vsed the occasion of thindamsell toogeesse Adonias, . dome of Salo='

The

not fo accounted; and manie thinke that it is no finne.Micio tn the Comedie in Terence saith;

ac foz a yang man — — — | the church of Cozinth,uthich were of that

— — — they had then receined some of their vices and

beenill. copruptmaners.

had; howbett,not by reason of thetr une laws, but throngh the vse and conuersation of the Phi-

3 Bat in che neo teffament, whozedome is 3 is to; operiie and manifestite forbidden. To the Ye- boden

„eis

not accused of shane: d Ukewisc ,ifa man do — 1 —

genes fs dato age dert bot his fx

and Adulterie- Part. a. of Peter Martyr. Cap. 11. Pag 47 l.

to be the surcessozs of Chaift, and to be called by Within their dominion ubozedome

— — ga. cram among sheLatins, 4 it ignificthcurficd.. And thereupon: Virgil fat; hari surra famer, Vril. that i;The rurssed hunger ol geld. Its Bebꝛuue

wozd ©

Hariot; bicause such women are pzepared and — —— they are

M ians, — erhan Mat. 22,31

Pag. 2. Part.. The Common places Cap. 11

church. But and monks, when they feared — — — —

whe doeyt ine of harlots cannot be recetued ion am obmakes an

gaine of 2 perecettiethemonie nm, as an oblation, bicaust he cannot; na; as almes,

— —̃ —ę— reteiueth the same as a inte. t | but the Pope will

pntust cejuedfoz almes.. But after tchat sut dachte — ol harlots: Sure lie, not

— this monie at a pꝛinte. Let him then be a pzince. — — a;

he will answer that he is a pꝛince, he duth accozding to the ciuill lawes , uhich do not take awaie harlots out of the Romans dominion: pea _ 02

touching thetr p A decree foz Ceward. Inthe Digests De condift;one ob targifts vato pemcausam, in the lawe. |

harlots,

whether it full to be lawful to is gtue vntze⸗

I affirme of the Pope, let pzozhane |

take herd, least the same should be also said of |

them;;ubich exercise this kind of gaine of de

— . re pricigh 6325711 riot io f

The Commonplaces.-.:Cap.11. Of VVhatedang lawe A clerici. They.., = hethird2 therebplt Sem... apereth,that thesemen 25 1 2 crimes. Whie should we then de:

Pag. 474. Part a.

Plalmes, expounding tirinthechaire of pe-

— | ; — — Hat harlots may be novred tn. ii, and examples, there are ill examples enoweuerie — ——

saith there; Now a dates no man is deposed foz violenceshould be offred vnto honcst matrons. vhazedome. The same we haue in the 2. cause, — —

gut srion 7. chapter Leroy. The not be donne, chat cometh * ubazemongers from the — rh — these erclude them not from the church: neither compense to be made fo: sinnes; scring he fo;

c de papists shinkt they that they ought reczon. isnomaruclt, ting

FRY

and Adulterie. Part. s. God vnto awer; netther is it latutul to rereason of his lawes.UTherefoze it

and from that which was strangled : and the

which he

to do, he had not sinned. So may

we saie of Hosea the pzophet, if he committed the dome at the commandement of God,

to commit uhozedome, but to take a har lot to his wile: but that agreeth not. Foz it followeth;

of Peter Martyr,

Cap.1t,

Lanfullieborne,

13 Whereas father, pet it did was base bozne,

andnot bozne in

of Bastards and children vnlawful marriage,

had anoble man to his Jn Juvg. 11.at himnothing; bicause he |

Pag.476. part.. The Common places Cap. 11. Of Bastard,

riage. Uhercfoze by the cinill lawe of the He / the childzen of concubines were not vtterlie cxx e bzucs, it was not lawful foz him to haue place + | place in tht in thecongregationof Israell, Foz in Deuters-

; Ghio da Hanhie (ulpho) Ht is rep mache: Fazinkante will arte hereof, both to

. Ismael. That was done

ls o/ Bastards. Part.2. of Peter Martyr. Cap. rf. Pag. yy. not be admitted to fe. Wherefoze thy Spuriu basfards should not b | wet ro mad — — 7 ters Sp. Bicause(saith he) the fir{t letter S. signifieth Sine, that is, Without, and P. Parrr, that (s, Afaterz e father: although also be

from so much as Code De meets nuprye, in the awe Ex comple-

| hadpollatedwithadulteric; inthe chapter cu b. berte. And thus both the lawes ol GDD and 20 said belae

yough by! — somuhat milder, Chrysoliome, vpon Matthe vv, Chrysost. in his ——— —.— — maner of ought not to be hurtfull bnto the chien. Fo: ia man hane birne a theefo, a

„

hath not his

pzaile ; in dis

bastards are not repute? in the place andaredepztued of their fathers ins

son out of the scripture. In the 2 2.0f Leui⸗ — — eter gin

called'C:1zi, and other ome Caij: and those names they noted by two letters onclie, a b

Pag. 478.

monkes, map come nities . no2 be made

1.Tim.3,2. Iuus. 1,6.

the | A vaine dif fozbidden. And it is vaine

ference put the

— —e—⅛M wem ella

red that we must de in the church; that if ante man be as god,

Part. e.

e that adulter A1 : : Z *

crime of ay ofyer; Creep. Teatan 19

as ed, that perjurio is? rid ode av yen ge 4

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oth a rt rom tr nil thats -. S ert tat nne Went Farmen r Arete they speakeinthe DIY Aj Ant IP (as hepenketnide Hehaies}Up ö Ent. E e rr * e e.

r inn Fr nee A nter ren — eute rrmrongiogr twig * ö n to of th 049 7 um atop ar} r that tdelatrieianiiy COW IIA inneof avulterie! umu. eee nen: erbe, 1 | Ratte. Abet euren. ; r "Mx; * In 2. Sam. i might tand m doubt, vhether if 11,verse;2 6 - 18 But em 1 ö N

eee

Caps P

*

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— an adul⸗

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Pagiq8o.

Un, tthich he had abanwantlis b —

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bythe wan

iudgement N of the wilt.

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*

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—

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of ahu⸗ met,

Pag. 484. Part. a. The Common places Cap. 11. Of che punizhment, and pet ( sofarre mA) he made not 2. ng man taken in aduiterie with | . , Yn i eee —

T; n "” n > a ho han bes _—_— And so did Czfar: fo he ——— no. Pant man, would not rate his her | a Pe deia, unt mc * SS

— — * 2 — 4 | —_— 2 — a Dr „ r K. „* 7th, eur 9 oe K „ — omg apoann er wana. — p 85 we thy r Ke og” 2 . 4 4 oth ere wat gr ung, 4 rr 8 . erent ms s — — of 2

about the beginning of hi <2, ut 1

„renn rr

Al readinthe tenth boke of Ticus ö ea >. MS.” | ben der ue he afterward buil —— 1 0 wa dotunte andto marrie am ache end. R 3 ton ths South hank xe wrifc shculd be flaine. Yowb 7 ug IS wargngusy err. ey Cor Py. CAT notes the! gods before td... nate whooont chans fo WIE Fo, HAT, e

| | 9 * 5 & + PII ewes Of NK + DeIIG haa; 425858 += web as| —— — oe the. ather reieget — 44 led] 4 —_ @* 7 E et ESO y r 1 OD. at | - eee WR ac ook, - ted *. | % HERES Ae HE _ | r * ito tho time of © — * — EE | f * id dt r EE wall 5 i emacs anon. Gy Oe dg ey oo ro ws 9 ets no ronr vsed to; 4 — | f — yas +

*

Adlulleri. arg vf Hater iartyr i Capt.

. ok os * — re Pe sens im UE tat ep A ö 1 112 1 | r — gl og rag ed ws: 2 By yy at Pugs” = shetrie. Bosives tl r

Af watch #hon ee rat an e 4 ARNE Cw Fe rey, iS FIG —— DE FLA I, A „eee - Sin Ladd r 3

— ur TA a > az r ks. ts La. Can, 4 1 r un m r * C - PWR; EBB IT _— WR Hay I INES, ee W n N rr eee ee cee en cn Ian 7 n * ap X 2323 r 8 3% - ih. | 4a x | 2x4 2 r d: the adulteret Wr — or ae Oo p 8 3 r 22 SIDE 3 — — — — n e Rot ane ln

ththe accuser: a r 3 fe — orkownr thy

—

*

a

*

of Adudeeric -Pant2. of Peter Martyc. . Cap. I. Pag. 487.

be delinered,they shall take an och chat wer will Junswer: that the czuill lawes haue gineu not durt the mn; and il so be they had nat st nd to no suchauthoutie tothe husband aud the father their oth, but wolated the lame, they were er- dultercslc; but onlic hath pardoncd their thedi> communicated. At the length it came to that d; | hops chal: bishops, tu laue them srom death, (cagetbe would haue the indgoment of that extms — — — Nun lag luts. _ — men, they would be to

pur Aw hy Ate

mtrable pea and the naughtie

vbazedomes ;

men abuse thesc wines

They allow

ot the a: 92 the adulterelle |

dultcrcfse Ol this mind was tine not the adult erdus wiucs. Neither

arr in his treatise De adwrerows coningys 4d Pollens allow accepting efperiovs; to wit, that onelie

hy tum, in manie placesof the second habe. Me ö would, that those pzjuate men should fozgum be put to 2am adulteries committed, These 28 Also they are against that rigour, that if

adultecer 0; gdulterede

vekitied sheln mercie. Aud vy bir hul· in the tight of John z He auch among yu i bd. tee hom sim, jet him cast che sust stone against verse.7, v:ged, let him

Math.6,12 AE. Forge | be forgiuen vndo you. We pꝛaie; Forgiue trespasses, euen as we forgiue them

God. If ex Hofe. t, . Abidd Mabel „ .

* Adurit that Re criow be nat S'commoniie

Cap. 11. Of the punichmeny knowne, and that the partie in fanlt be tant: but the hath conceiucd, and is ta be

— whom oo et dzen.UWhat shall be dome in this case In these

th, then he awe his wife Matt. 1, 19 net by him, was would not de same hir, and pet was

them, and will comfozt them. These questions we fall inta by reason that adulterie is not pw

nithed 5 STELEN ec.

nlllowed in ente, Haw, —

_ Councell of Neocae saria decreed willffraitwaie refuse bir, m else depart from

the mintftcrie.Thep s@me to admit no retonti· lation

of Adulterie. Part.. ol Peter Martyr. Cap.it, Pag. 489.

liation in the tlergie. J thinke the cause seemeth the inequalitie of the puruchenent can hardlie be nend, tobe, tobe, foxthat the familie of the == allowed: but I thinke he did this in fauour of |

How let bs come torty He other qackt , Whethet — ether a man and a woman dy 2*"

oth, that they could not belcene this such it behwued these minifters to be, as they sure would not soꝛsweare themselues.

might be sure. — with ned, bf tht be be Onined th inf

the adulferesse, if — — it was sometime —

| i, asf e ee — Mhich lawe seemed also to like Constantine: uke The fume of — — — — De adalte-

The Common places Cap. 11. Of the punizhmen,

be a consideration had of the sex. In the Extra uagants, De hom:c:d:o,im the chapter S. agua,

Parajh F.;

in them . Further, they

' _ = crer, that a free-woman, uhich ioined hir selfe : ; with , should be constrained to bon if — F 5 6 7

the and chastitie. Jn bead of his wife; if the head fall into adulttrie,

=

mer jadgement, — — — 132 Tout ung 2 if we note the confaston of things, the suppased And in that there was vsed to be a putting awaie ot ide moman by the man: I saie it was fourt. | eng an — —

; — that the bond is all althe, that sinne is committed as well by the one as — out ol the holir scrip⸗ ; Unto om ide Lozd gaue one — — Adarn : and pe sadz — Ü— hen he treateth of these things 5 seuenth chapter, saith;

Pag. 402. part.. The Common places Cap. 1.

if we respec the will and conmandement of God? an and woman vndoubtedlir be all of

perhaps | hath accesse to another mans wife, ot aun. that womens ame is maze manifest, they ether she be free; oz knit in marriage, adnlte become with child. the matter aptereth we shew is moze euident in them: but if we consider the

— ne be a shame it is, both to the one * butpethaps'it ape pinepe in twerien than

But wines lose their dowzie, tthereas adulte-. rcrs benot punished. That is false: toꝛ cuen as ifmatrimonie be vndone, by the fault of the woman, sheloseth hir dowzie and doriations giuen in respect of marriage; so, if it be done

Againe somubat was saidof Adam and Euc; that they were in the like fault, + yet Bue was moze greenouslic punished than Adam. Yere may either of both be satd; either that the sinne fine of A= was not of like weight, 0; else that the punithdam and nent ol Eve was not moꝛe greeuous. It iser: en. cused by some, that the mans fault was the

Fo it is said; Curssed is the earch for chy sake, in sorrowe shaltthou eate of it, thorne and thistle shall it bring foorth vnto thee, and thou shalt eate of the herbe of the feeld? in the sweate of thy face shaltthou care thy bread, &c.

These euils were continuall vnto man: he should labour, he should cate in great sweat and trauell, and the earth gaue not vnto him the fruit that he loked soꝛ. Momen seme to be lesse

not onelie fo; himselfe, but also fo;

men, and foz his uhole familie. But if chou wilt saic, that the wife is subiect vnto the husband, andmust be vnder his gouernement: this im⸗

; allo saie on the other part, that the — man was somethat moze greeuous; namelie,

ip Allulteri Part.a. of Peter Martyr.

done vnto the familie, it is to he laid ta the wo⸗

by the adulteries of the wo- —— : U

{aid and i — ries of wo⸗

Dod. ii mans

Pag. 494. Part. 2. The Common places Cap. f t.

mans <arge . And, that man Suoly maze

bis state and degree, it is manifest; not onelie

by this , that he is ol a greater judgement, but

we map allo perceiue it,cuen by the holie histo⸗

rie. Nathan was not sent vnto Bethsabe, but vnto Dauid. ;

36 And thus much haue we said concerning

- Now let vs come to the

lie, are

in suffering adulterers to line, hey tutricate vs with verie hard questions. Firf there is bꝛought in by the papists a dinozse froin

riage bed, but not — s— the other partie liueth. And there is a contrauer⸗

adutteresse, vhich surmueth,may

a soꝛt be moze pitifull than God himselfe. |

37 It is obieaed, that Chzift suffered not the The bite)(e adulterons woman to be stoned . The eight of bog oba. Wherby they gather. wat the Lozd would ,,1"* * — — of the Gol John, ver 6, these dates. They saic also, that beingacs

Jerhim de — Ot kerping bolie — — — stickes on the sabboth date, was conumanis Adudterie: Part a. of Peter Martyr... Cap. 14," Pag.495; Moses, yea aut God himselfc. But Qxist verie — committen_apuliorts' but that be

— — did neither of

bath, they hoped he would dw: yet in the suffice fo; thoseobiecions, dernen n are wort 38 NowJconclude, church. It was his: office to peach the Gospell magistrates; and tepentance; both which he dd. Wherefoze he laid tothe Pharisies-; Hee chat youis free from fine, let him throwe the

— —— lea wise they ought at

3 vnto miseries, han

— Notwithstanding.fome man neuerthelesse scaped awaie, by reason of the woꝛds of Gxist.

to liue mhawpinesse,

Of the reconciliation of man and wise after adulterie committed.

39 Thectuill lawes are verie Kink In Judges, therecancillation of the husband: and the ile, t e. after adulterie is committed. Fozin the Code che civill Aalegem Iuliam de adult eri, in the lawe that * — vt cred; that If a man shall — — abul⸗ tncur the crime of bzothelrie. And in the title of Loote bethe lame Oren, weread, that he ubich shall ros foe art.

an adulte- and 28.

ter fazone tobe condemned of b:athetrie: but it was euen as heinous, as if a man should be condemned ofadalteric. Vea, and if sa be that a cause man reteine tuch hun a woman condemned of adulterie

part.. The Common places Cap. 11. Of Reconciliation the pzozhet Ose, and that wich mante speeches. Ose a Anz if God be readie to-receinehis aduiterons = wife, man ought also to be reconciled vnto his wife ; espectallie,, if the tall from hir erroz, and had | ; manie so ener be Chatstians, he may ; ih in bzinging of hirhome againe i they p;ofelle the following ol God. here is ex s>emeth that he allowed of hir conditions. And il tant an example of Dauid, which bzought home 282m. ., woman be condemned of adulterie, none againehis wife Michol; although she had bene

————— neavns. — 40 Butnowpalle we oner thesethings,and which make let vs ser the reasons, vhich make fozreconciliation. That most migbtie and excellent God of

will J the and deteftable,

soof — ——— man. | den mene hat Tim

his Pzonerbes, the 3 1. chapter, ipitetb; Giye e tothe forrowfullofharryer them drinke andfor·

litie; p —ů— He wine is most lamentable and hur rr

Loke not vpon when it she weth his colour in the cup,and goeth dow ne $53 mag: ed air:

— | thefiftof 'Elaic,itis mitten whidytife vp carlie to droonkennes,

Prou. 9, J. to you that N umich che hach tet fwzth'vpon Mart.:5,29 lie and abundantlie. Men and Chettour sati⸗ our, hich is the true wisdome.pzomiscth vs such — — — also is described the wine ofcompunaionand

of Peter Martyr. Cap. It. Pag. 499. elle but a voluntarie madnesle;and stratttoaie

to ouer · much wine. And uber nse ussich conterd in dꝛinking — ery dane Tim. 5, 23 led his Timochie to vie wine 0; the stomac — wine,

The dꝛioon⸗ kennesle of

wozld (foz he tured noun '

leveclarein his first eri gt h F 12a notable example Genesis 15:3; 1.Cor7,s. Copinthians, Land and wife ro depart in Lot, ue um — 4

Lot.

ouer⸗ Looks In

Gen. 9. at derre the end.

daugh⸗ bennelse of e cares

me ir — T1? at to great abur. * *% — 4 ; 1 A h - % , 33 nere d n rin ytrres,at a ve? ” YR Fade ieee: : cements = = : | * it: r * „ 'S. N 4 paa” 8 * #7 _ * 5 * 3 u I i, of ö | . po P

.

—

dlie d:onke not out of The dꝛoon ·

hiffozic of Tudich (although it be not dane

LEES. _

the histozie of Lot.

Droonennesse- Part) of 88 Cap on Pag 501.

be nll fp me torecte at is time, And J 3 ht examples sutfictbis ku b a aff —

inn counted{ucha thing, . a mars Ges lubieds.; fozit

EVE mans f ; tothe

malls; pot r

,speaketh vonbslull a n Ln e 2 144 pepocs”

7 f ien

N — vine — pg "the hich dee hane 4 n

fre Ater -

e F a: nbyeth d2onkards among those wit verse.

= army ern

——ůj—r—— 4 N mon ont rnd tes 159 5 GRP — — ua

. ITY

-

Part.2, of Peter Martyr. Cap. 11 Pag; jo they which are dranke (aich he) ate droeoonłe in che night. As though he would affirme it, as a 2 to be sene by the light of the

$2 Chbores, which significtha danse, is so cal / In the book

moꝛe wine God de⸗ fend not dz PE ago

of Mars, The dan⸗

t eh © Romans, ogoete The oꝛigi⸗ ginall of

Rom. 3, ; mans Not to be cc

g, vice, hen he said; lc pertes

—

in his nowe Mat

The Common places Cap. 11. of Dansg,

ture repens, g a, , that men — should dane mixed togither among women, i of men any ought not to be suffered; bicause these things women te= pronocations vntolusts a =:

— | e — ela, hold by chance, but accoꝛding to — 105 them of their owne na- — — —

all accit may. ons andthe fclle. lame kind: tun there be fo

Mat ee

Tit

*

.

pe holie the sab- Exo.20, 1%,

:

the crample of the g and chast; so

The Common places Cap. 11. Of Garments

6 But let vs ee vhat opinion the Cthniks

now a daies thep be. 5 Matt-14 ,%. maze vpont the 14 spake

lis, guung thanks untn God fn the bene marriage - * . eee that wantonnefle. e. The Coun- In the llerden aich was deid vnde cell ot Jler2 she n and Ho; and vun D eee The Coun- Ma.

cell of Alli 1 ctodozen.

- 57 We sithat the Lozd didfirttgine vnto —

Cor., 34. 53 1 "ws; ö | , : > 9 N _—_ E 5 ot: & , # 22 q - ro 4 + | 42 2 N Ae N derkinganday- 30. Now it shall be verte mee todispute 20: Alg * * | * t or tune, oꝛ t ing. wwen He 3, at the end in with

1 e n - Aud Hething in üb ten niature isne

Pag. 508. part. a:. The Common places Cap. 11. Of colowrin called Faci, as lous crast deceiue them. : idle and slothfull men be KC 87 inhas eye —— tat

man casteth a colour vpon anie thing, ien DO Anvitis wont te be ited inar gains,in

7 be drones anidle be Te 74 1 Also Fucus is taken | RENTED | lawe, |

are, { manic kinds of false

— nome ht Net agoine; Far tom vo map ich pongmonke,

= — qa er he mat willinglie received ee, En vhich fa: this cause he ware in am 9 enen e

ts in resons they

nt the — a anerch —— Dera TIT wethinkefi men ue LLC

en? to vie —— Arguments | 1 | | = * „ some would and n m — (keto wiemont. "Fic they alledgec: law full to of lie scriptures -4 vit false n of; |

— health, that it is u fimil-

Js- eto tha WV, % erfet evtourt 1 *

Pag.510. | occasion. And they saie,that coloured faces be

eg morhic,fagbad,that women should tzefle them

couerings of leaues, om | uered, not with pur ple oz tom”

=

the r

22 74s Oe ; rr NN ere * n 0 „ ͤ m on bp gre ptrgte en re. e Joon or oy dren Bi ot ot ed er, an at err * x on erm Bon

_

:

—

ap arms

—ͤ wt pdt

;

.

Che fift

out of Ch · sostomt.

11 thus CT on Marchew , exho; his

'f | Grin if Gen be visage

ich Gt | <P ar WO ky 5, Ta arg { when 169 ts se compel n | e * 3 ” ecward be perceiue

of Faces. Part. 2. | woman is painted out by a glasse, and tothe repꝛoch of the Creatoz she indeuoureth to be fairer than she was by birth. And in his epistle to Laeta, touching the bꝛinging vp of hir daughter,

certeme wodaughter with painting 5 —— 5 be sheweth ; that Counterfetrepentance, uberevnto chustians ought

geth an example of the woman being a sinner, uho with hir teares flowing abundantlic, washcd the tet of the Lozd, and wiped them with the

—— treatevafthis matter in his epitieto Possius,

vnto women e he would not

; ant counterfet, but allo pers : bicause they be set fwzth to deceine the | Moꝛeouer, it must needs be a vicious thing in a woman, that she begmile

of P ter Martyr. 1

Capat, Pag. 513. women, ubich pzotest,that they haue athaft hart

and mind. om wat we haue mought testimss A conclasnies enow out of the woꝛd of God, and plen⸗ on ol this — Ä— — mult we then conclude? Not that euerie oma⸗

ment Would be vtterlic taken-awaie from wo! women men. Let hem (in Gods name) indeuour to max vse,

please their owne busbands honefthie ; let them not be altogither

not rashlic tobecondemned, and vtterlie to be taken awaie. Foz there be diners degrees, and sundꝛie states of men. There be in the woꝛld not onelis common people, and such as are not in honour; but there be also;Emperours, Cae fats, Bings, Nuenes,PzincesAo2ds,and Ladies: vnto hom aster a soꝛt those-omaments be ne⸗

, Holpbeit, thou kult bit, dat beter and „ lin also Paule dm saeme to haut forbidden theso 1. Perg. . things; but uhat their meaning was, that are

of the apo⸗

we to consider of, Weit mind was to withs The scope | 1 Mes in res

saith ; that Nur sttiuing is not against flesh awd Ephes c, bloud; dentethnot, batthat we mult allo strive

Pag. 5 14. part.. The Common places Cap. 11. Against painting

time consisfed of such. Wherefoze Paule satd in shed and adozned: the similitude being dzawne

. Cor. inc. the first epistie to the Cozinthians; Brethren, from hence, to wit, that it hath bene io vsed in haue an eie vnto your calling, notmanie noble the outward bebte. And tthereas the apostle

— intene that Chzifian speaketh of honour to be put vpon these parts

ubich are lefse honeft ; it cannot apperteine vnto

70 -qgry nom ar erp: "to that ch

Moꝛeouer, if they ' fo; the feare that they haue of God, and are v ged by the anthozttie ofhis ward; neither pet be mwued by the lawes of men, with

fideration is not tobe had of brautie naturall, and of that ithich is counterfet, Bicause natu⸗ rall beantie cannot be accuscy of sinne, seeing it isthe wozke of Gov.Againe, the that is bcautl

mach ey cnt be such, and therewtthall disconer their owne cozrupt.

of Faces- Part. 2. of Peter Martyr. 1 uered: by these of this secony kind, mens ani #3thehcalth, osare tutte az) vpan god cause allaipedes can, io — — idedbp medicin = . therefo:e it is condemned wp | caaetT; also |

the

great impoꝛtance, as in them that is don, — — — Forif that, uhich belongeth to another man, be 3 F ———————

7 holders be ffiflame! — * — 4 Sp | r xn r er rn 2 en ood,

—

of Theft. Part. 2. of Peter Martyr. 1 J Cap.rz;* f Pag. $17,

God; and hereby wauld saie, that it should be

lawful fozthem to vse them at their owneplea-

Cor., 12. furs. Paule (aid; All chingsatelawfullynto me, but all things are not expedient. Foz tithatfoes

ucr we ought to be a furtherance vnto the

gloꝛte of Gods name, and to the edifieng of our

| these things suffice foz answer,

vnto the arguments and soxhisticall reasons of

Dee twelfe Chapter.” :

¶ The eight commandement; Thou shalt not steale. And first of thest, sacrilege,

and the stealing awaie of mens seruants and children. Foes

| requireth.And the fm chere be manie other kinds of thefts. But in the otthe doc. fable of the ten commandements, the cheele purtrine of the pole is onelie to set foztha bꝛerse summe; and

ac wich we may vnderstand all the parts thereof. The head and summe ol all thest, is conetousnes. Euen as inthe vnhonester soꝛt ot pleasures, on lie adulterie is erpzessed, vnder vhicharecompꝛehended all kinds of vncleanes: so vader the name of idolatrie, all kindof false wozthiping is fozbidden; vhereas that onelie is exp:efscd, vhichis most grosse. Fo:a strange god is fozbidden vs; fo likewise are grauen images, and

venus sundaiefozmes. Wherefoze,vhen anie al the ten consider commandements of God is set downe vnto vs,

what's it is our part toconsider well, that things be

compyehen- vnder that inne. Further, the out, against we

sought cp: ofthe mult ftrine with all the might we haue. Coue⸗ | - tonsnes

: a woman, to lust after hit, he hath alrcadie committed adulterie io his heart. And against this concupiscence we ought to w2elfle,

As , Chaist hath likewise ad⸗

tonching murder Marry, zx, monished vs, that we should takecleane awaie That (aces; anger, as the rot thereof. Sacrilege also is to

lege is,

catch, and rachlie vsarpe to a mans selfe , holie 1

perstitious things that be giuen,

| thekt. But

Dauid made it death; He de serueth death (saith Sam. 12, he,) and willeth, that there should be restoꝛed eight fold: if we follow the rules of grammat. Foz Arbat haꝶm is the duall number: aibett the Chaldzaninterpzetoz,and some of the Hebꝛues take it foz foure fold. Uhat shall we answer herevnto: We answer two manner of waies. _ Che irt is, that the lawe ought to be kept after theo:dinarie and equall manner; but it late im the Judges hands to increase o2 diminish the

Besides, he toke from him that one, which of all other he held molt deare vnto — — glue god interteinement to his ghest, tho haps was an ill man) and to make god — with him. Wherefoze it must not s&me anie maruell, if Dauid augmented the punishment, Pea bat thou satest,that this is to alter the lawe woether of God, thereof God said; Neither adde thou te sentence vnto it, neither take thou from it. They saie: — there be no words added, the lawe remaineth perfeaʒ but fosomuch as - -

Part. 2. The Common places Cap. Ia.

N is compelled to yeeld againe that — If de be

of taken in adulterie, he is punished wich death. whether Touching the restitution of foure fold, it maie Dauld were seme that Dauid was z not onelie to anden a

the popaxtionof fure fold buf aboue eight vj.

fold. Ic; his ten concubines were defiled by Sm. 16,

neth a thousand deaths; | | teathcan be aid vpon hum by the lawe This

he — — An af- wal 1 Un terward Absalom, lastlie Adonias. A 3 The crime o stealing awaie of seruants, 3

oz childꝛen, and selling ol them, b f. F. verse, —4

Deurag, 7.

Exo.21, 16. Gen.37, Ty

The lawe tion made of ten Rabbins of great name,

with death. Renerthelesle in (ome ca't in hat late of Exodus.this was ozdeined; that niich were flaine by Czar Adrianus, Foz Cr. theefe. if a theefe had come armed in the night, with sar demanded of them, tthat punishment their Exod. 22,2. intent tofteale anie thing awaie, it should be lawe take of such, as should be found guiltie lawfull to kill him, and that without danger. of stealing fre men awaie, and selling them In thiscase, when it is said, that the rich man do wiselte answered out of Deuteronomie, doth take aware from the pozeman, his one on 24,7. that they were wazthic ol death. lie lambe; there scemeth to be a violence vsed, vpon the Emperoz put them to death, laieng to and nat a fraud, Jt is no maruell therefaze,jfthe their charge, that they wereguiltie ofthis crime. punishment be angmented,and heindged wo2- ⸗ Foure fot Use ol death. And asfoz therestozing of foure rtstttution. fold, we haue not onelie alawe, but also che ex- Lake. 19, 8. ample of ZTachaeus, inthe 19. Luke; If Ihaue ought from anie man by deceithe saich to Stuen fold ) Irestore him foute fold. He saith not, J restitution. reftoze him double; ea gem his datie the moꝛe, he chose to himselfe the straiter punish erse — —ͤ— versc. 30. 2 whichistaken,shallrestore seuen feld. Jn tthich place it may be gathered (as it femeth) that it — — — ko; at thistime theenes didreftore le-

5957 anie pꝛetise number, in the

to syeake against all reason oꝛ likelichod ; that after so manie ages, thesemen should be puntshed foz a wickednesse so long befoze commit ted, they speake moze absurdlie, that soules remone from one to another ; andtherefore, that

Of well dooing,and Hosreffitution of things pitalitie. taken awale; but that a hefe should be compel- 4 meren notable place in the first tothe In en. 0

Cozin- ver

Of rell dooung. Part. 2. mtht $ the 16. 3 uhercin we be — Co:inthians, the 16. chapter —

foozth at Basil.

neighbour,of and pꝛolit ofthe (ame. We (& also in the the church of Cozinthrefisted not Paule, in eng; What telieff thou vs of the Jerosolounts 7 Haue not we paze people of our one with vs, whom we ought to find and releve: Suffer vs to distribute our owne gods among our owne

— with luch as be dur owne, but wearenot there

Gals, 10.

ans ; 2 vnto those which be of the houshald of faith, Besides this, there must be a speciall

But out ot᷑ such a case of necessitie , oꝛder must be kept: (o that firsf we must do well — ow Cod hath joined vnto vs by

Augulline means Uherfoze Augustine 28 case in his first boke De dottrins cbriitians, saith ; It -dnirrerh thou shouldelk by chance meet by the waie with „two persons of line honestie and neceflitie , and haddest onelie so much as would relerue one of

them, thou thus muling with thy selfe, couldelt

do nothing better, than euen to dzawe cuts,

lie, to haue reserued that little (hat was remat⸗

aime that either the one 0; to her hy the will of God, Bicaule

be commendod i

kindzed,of friendthip,c2 of meeting by the waic

Ale are acequnted to be their neighbours, to apeareth man.

ho in the parable at the 403 is describey/to 1119, 36

This man being ill intreated by thoeues, i being Lom. an inhabitant of Ierusalem, pet was a Samarideelaredtobe his neigbbour;

be was the not his helpe, vhen there was pzefent necessitie,

that might not be deferred ; and then there was no ocher It is also, that the name ofa rieigh-

S and; fo2 Elias arcp | ra, aplaceof the Sidonires, anddemanded bzead uber and water of awibowe. That widowe would?* * © haue vsed the oꝛdinarie waie of charitie; name- 1. Kin. 17,11

ning) vnto hir seife and hir sonne. But the pꝛo⸗ zhet said; Go thy waies, and firlt giue me of it. The woman therefoze, then she would haue fol lowed the vsuall wate of the pꝛiuate monition of the woꝛd of God did let hir: neuerthelesse was not vniust. Fozthe widowe knew him to be both a pzazhet, and a man ot God. But it thou wilt demand, how she vnder- Todd it being a stranger Me cannot otherwise saie, but that this was dame by the motion and e. $ 1 Will com- .: mand a widowe to feede thee, Wherefoze, fo; on the safetic ol our neighbours life, we. are bound to besfowe, not onelic our gods, but also our soules; that is aur life: as Iohn witneCed,vhen be said; that We ought W f. Iohn 3. 16 ren,

Pag.520. Part.. The Common places Cap. fa. Of Almesared;, brethren, euen as Christ did. Butasconcer- hearts and conscience, Whichtannot be done, | ning the lustentation of bodies, first it behoueth, vnlesle there be faith: foz it is wiitten; Purificng Aal 7 as;f mu? toe be becleane vnto pon Fo;

a vsed in charitie ; and pct neuerthelesle , that the same mult not be li⸗ mited within anie streia bounds,

6 But sing we are in hand with almes, we must answer that common+ grosseerroz ; ther: inmen ——— — greatest crimes, and do not repent, hey able to attaine to cuerlasfing life : sothat they giue almesliberallie . And they oftentimes obtrude vnto vs the saieng, hich we haue in the

A | - = place fr. eleuenth chapter ol Luke; Giue almes, and all

indicatine,wemay saie; Ve giue — thin — A. of wickednesse

full and inthe meane time gine some almes to the pmꝛe, pe thinke that all shings be cleane vnto pon: as if this kind of sp&ech were a fine quip.

chest foz the pwze,vubcrein tu put the common almes: and that euerie man, of that little that zcemedis

selues; to wit. that we ——ñů— ——

then all things shall be cleane vnto vs. Foz it is vpon thine owne soule, pleating thereof; but also tope&ld an account vnto he church, both that they receiue, + what they laie out. Neither should anie man pzetend,that

carefull, aboue other things, foꝛ the cleansing of their platters and cups. On the other side,Chzist

them to make small account of out⸗ ward cleanlinesse: + he saith; Sing ye be greeuousste loden with rauine and deceit, cleanse pe those things which be inward, make cleane your

DYE A

of Almesdee ds. Part.. of Peter Marty. Capt. Pag. 521.

at this date, tdey ( being dcliuered by —— — whether the — 55 — Han diy Pooze mul

Y ci ag and saie, that we onght to eo art to tothe uses ore saints, to their vies I atv/and — | oventimesmate waxfe.a not to theix

h he) Giving or bebe, Ja glulng 1 — of almes, is — roger I mani, Wich were at — the —_ receiued at their hands ritual faie. De bent eawe oft If ihn. Sas ue ne of God out of Ierusalem, and saluation from the Hebrues. Oeing out of that

e ajpointed} — abe te he Cexinhs; to eight dente, salth ; That your abundance maie releene their

want, ad clit on the other fideytheirabundarice verse.23.

of ther

Foꝛ hit warned (as we; vntigkteous Luke.16,9. maie receive

e 1 0 Sire, arb 6, and ye Maag, Kaese ee eee I MF (8

Was

OUS EET EO ER e Ronny - - oy

Pans +

pag. 52. Part.. The Common places

was a stranger, and ye harboured me. $

os the p;omnses sake , uhich the saints receiue

by tath. But bicanse those things, are hidden from mans cies „ therefoze are b:ought fwach: which are the p:oper

Louke in ; Jun. 3, 11. len, he round about

| hum, and pzated him not to passe Gen,19,2, ade — —— — | (eech youturnein vnto 7 —— in Loc: and wel

nigh in all the fathers. Paule in these wozds char

geth us nat withanie vile and bndecent wozks,

but with verichonozable and ertellent wozks.

On the ocher part He was an opyrslaꝛ of

wospitaticy Ja here wasneueranie noblemang; no |

becomme;h table pꝛince, hut that he was de strous todo god a nobie vnto others, and wascarefull auer strangers.

1 Ticus V/ espasian, hen he called toremembzance at

at night, that he had done no vnto

anie man, with heauines sale; Freends,

chem, and they x

The .

nor iu viz. deth not a little of the circumsfances of the per ating the. sons, we willtherefaze set hir befazeour cies;

laws of hos- and consider with our seines, that manner a7 f

pitalitie, men the Kenites in the fourth of Judges were.

They assuredliein bloud were toined with the |

Cap.12.

TN > let vs the

of Gad, any ra wen „ andbtterlie

*

of Hospitalitie. Part.2, - of Peter Martyr, Cap. 2. Pag.524,

against both these, being vaged by the wozd of houses, God, he ought ta haue killed his forme. So must

; we thinke, that all men, although they be of nigh kin vnto vs art sacrifices to God so manie as he tommandeth to be slatne. UWherefo2c it is

Was a his chosen in contrarte tothe tue of hospttalitie. And it is manileit, at men in this manner repzoued by in the old time wished, that there should be great name ol God; Thy soule shall go amitie betweene the housekeeper and his ghest.

his.

Laftlie COD commanded, that the Of bertefiting and 'vnthank- 0<x237- shouldnot desptse the £gyprians, az wolte dame them awaie from them: and tat — fulnesse.

quire this, that wc should giue thanks vnto them,nhich |

mandech. Sisara and the Chanaanirs, and would haue them

to be destroied, noconenants might iustiie be kept with them: fo; we must rather obete than gine place tathe reasons of men. And ot this will of God, Deborah was both a pzvjhesland an - Shehaddeclared that Sisara was now cast out by God; and fozetold, that be should be sold into the hand of a wsman, "i

12 Affer this manner the L euits obeied Mo- in doing | | oy Ames ny or selues, and also vnto them whom they do helpe. — — wa Ye Fozthe pare dm serue rich men ꝛ princes, partdegree axe those placed stowe abenefite vpon anie man, as they loke

koꝛ no re ol him. It ostentimes chat we ser one in

and swineheards, koꝛ their cattell her

Bog, 29,

| to , but it bY tones 1 lt ere place,ubich benefit others euen with their owne

unto libertie „amd that to his great danger.

Whichhbe declared by n.

stranger me, commending spartd Benhadad ria, posterous — — bas e

1 Fobmuch as iuffice and honestie re- 339d. 12

| oz first,thou seest some that when <he 2 D

this fozmme of speaking; 1 ludg. x2, 3.

PETE

.

eee

Pag. 524. Part.. The Common places Cap. 12. Of Plains not refused to indanger my life. Wherefozethe be ccrteine other tempozall and common gifts N ramites were most vngrate tull fo: so great ¶ ich yet are espectallte ginenfoz the clec sahe. — — * 2 Howe tt, foꝛ that it is vnpossible, that without

would haue burnt him and all his. What else is this, than to contemne both the benefits,

That the benclits ,

whether 14 Butthonwilt saie; ben men that bebenefits stowe benefits, do sometimes light vpon vnmen, by reason that nature is corupted, are A flowe, neither are thepeasilic moued to do their duetie. Therefoze we must go fozward in welldoing: fo: he, which is not moued to be thankefull by the first bencfite, — — -

which Holie men, than to cease off fromdoing god;

Ose.2,59. hes; I will giue vnto you a heauen of brasse

and an earch ot ron; Iwill take awaie from you

n w ll and my flax, &c. bicause ye haue be- nan Amann ui 666 stowed them vpon Ball. 15 Some ol the Fathers sceme to millihe n Judg4 Thou wilt aske My did Guist com all hin ot plates. Ambrose, in his first bokeof t 1. mand vs, that we as out hea-

Marth.5, 45 uenlie father, which maketh his sunne to arise,

as well vpon the euill as god. And as chapter | gratefull? J

faith, iustification, wes hy cternall use; these he giueth onelie to his. There

a miracle they should come vnto the god vi- © les the wickcdbe also made partakers of them; therefoze he giueth them as well to the one as to

than that the gad should be destitute of commo- Also kings dw not make enerie citizen a rw 2 iii ler,a o other officer belonging to a tude.

deserue well of euill citizens , than to

kind, vpon

rather to

defraud the gd of thetr libcralitie,fo2 those sake be bountifull towards

are —— Let vs alsd imitate this, chat chen we bestowe pꝛiuate. we light

and publike, let deere aun euen vngratetull are

haue our god things distributed to godlie

rather c<ose , to and

bicause the wicked should not be partakers of them, 4 *

| bt, 060 36 3ONASTETLLG I O Plaieror Pasttmes.)"' 7 la a matter Wee es

ft filthie w. 7 — laune in hane obtrined this reward of the a

part.. of Peter Marty. Cap. 13. Pag. 323.

Diteplalt condemned

tinill

3 # 1. meane) of the person, the

r fozme

The is to be read in the ;5-diffinaion, he first; Either let them

Pag. 526, Part. 2. The Common places Cap. 12. tinnallie in heir mouth, But they ought to vn. in our daies: — — — — 200

chance,

: vpon indaftrie; as

— | 6 the at tables. Im tuen us in table

| - -. bt;Perer Martyr. | OCapu 2. Nag. 12 19 But hat shall we answer unte Am we, me thinketh that thols kind of plases; concecy ug

brose? This certeinlie mate be (aid, that that which serue fo2 refreshing of frangth,avs. ce De een, glas n, nat. —— .

76187 with scurrllttie. Neverthelesjn the 118. plalme, vpon these woꝛds; Turne awaie mine cies, chat

fitted vnto the honour of idols; and fox that

1.Co.10,31 rang og chilling t as we haue in the Code, in the ro;van bande Gledged. Thy me ofthe laws ganes,

wt me should not be tit Kad

*

which otherwise be m if

moe ill. And it there weren else to feare vs from plaies, let vs — — — we haue of time

thoumust remember, that they maie casily be d vp, And we must not ane lit se to our

— Pea andhe addethmozeoner, that the di be tudged yell now to con

Pag. 528. Part.. The Common places we mate be recreated. Let vs Ephesians, the

aneceslarie thing: fo: asthe bodie hath nied of reso the mind to be refreshed with some pleafare. Yet must we beware, that we be not to — ce | — we must obserue the circumstances; to wit, When, With whom;and How; and that it be done wich such words and adions as be connewas meate: and then chere sat iesters about the altars, that

| of Contumelies. Part. 2.

maner. is named a repꝛoch; but being done me⸗

The con- rilie it is talled testing. 2 — trarte vuto ter thou mult vndersfand, that betwerne there is atontrarietie.

contums lit. aro vnder one kind, and pet, as contraries, are

apperteine to the: si of honour. It wehonour ante man, we declare that we thinke well of

if we repꝛoch we shelw — dev thre oe ge

of anie man, and yet we haut ol him, it — contumelie.

J will chew it by erampies A man becabing open another mans deze, to steale, to commit adulterie a to kill some bzeaking in of the gate is heinous; but being not pur⸗ poselie dene, to dishonest him it is iniurie:ishe bꝛeake it open, to repꝛoch him, he dealeth con tumelioullie against him. Ablalom abused the

Sam. ic, ines of his father. It he had done it ol lust, it

2% hadbeene incest onelie,andnot contumelie: but sing he did these things without hauing delight in their lone and beautie , onelie thzough the hatred he bare to his flacher, meaning to difhonour him, it is now-calledcontumelie. When in these contumelies, tawnts are vsed against anie man those sometimes are sins, and some when mes no Ho linnes, as if one vpbzaid — another , that he hath the por. that he is lame oꝛ

nan blind: sinne,as then Semei calleth Dauid, A

no siunes, 2.Sam,16, man

17. 2 Where is vsed another distindtion. These Another Milcheefes are sometimes true, and sometimes diltinction. false. Jn David thep were false; he did not touet thekingdome ambitiouslie, he did not commit wickedmurders. Those sinnes are sometimes

required therin,an intent and purpose of dilcre⸗ * diting the fame and estimation of another man. cs Which J speake; bicause, it tawnts be not vsed to no con. dis end but to the intent men may be amended, — they be not pꝛoperlie contumelies. Wherefo2e, if anie gouernours of a schwle, 02 ministers of the church vle sharp wozds to reuoke men from their finnes; thep cannot be called contumeltous. Sometimes it is lawfull tu handle men so fo2 discipline sake. This is gathered by an argu⸗ ment from the greater; If it be lawfull to vse ftripes,tt is allo lamtul to bie sharp speeches. S

"of Peter Martyr, |

Paule called the Galathtans,Foles, And Chaft; Gal.; O ye fooles, indflewxcrybelecue. Lhere wasa Lakeas be

ee and it was no con- 1 wk

7 Pale all — Fennec to innei ch sharplic Crecians , schen he bꝛingeth a verse ides;The Cretians ate al waies liers, euill beasts, and slowe bellies. It might teme to be hardlie done, to note the tchole nati⸗ on of the Cretians with so great an insamie.

Howbcit, the aposes speach was not to this — os.uheres

words. — gustine, vpon the sermon of the Land in he mount; lath: that This musk be done sildome, and with iudgement. Like vn⸗ to this is that; which is wont to be done with btangle e; vherein is moze bitternesse than sauour, They,vhich ble them, be ol the number of those, uthihhadrathe f:go ther trend than

fine saieng. There musk be herd taken, that — — Thus much of the na⸗ e, t vse ofcontumelie, 3 Now inthe second place let vs speake a of the cau; few woꝛds of the causes; they pzoceed fo? the ses of cou; most part of anger, and are a certeine kind ot —

rcuenge,thichis euer at hand. Foꝛ so men cast; 1

lie reuenge themselnes; espetiallie they of the common soꝛt, and allo women: and generallie those , vhich are not able to make their part

god with and do vie strength and weapons, con⸗

Ina certeine anger, Semeicurd Be dif

Dauid ; he would revenge the inturies, uhich he :

supposed that he had bꝛought vpon the familie of

Saule. They allo p:oceed of a certeine anger.

Some there be, which in comparison of them- pid.

selues, make no of other men, and

thercfoze they be readie bent to contumclies:

— Ds ——ů— — pride Prou.rr, 2. ere 15re blasshemous speaches, kin. 18,30.

which Rabsaches cult out againff God, spzong © *

from no other fountaine, Also they dogrowe of Fcolitnes.

a certeine folishnefse, So Nabal the Carmelite

nour to K himselfe ut a fevle 24+

"Mw Egg in. medleh .

Pag.539. Part,2, The Common places Cap. 13. Of Contumelicy,

whether medlech with re — — content to suffer all kind ot injuries, so hey contumelic — — must be percetue it to be expedient foz the honour of be unc. diffinaion vsed. If it haue respec vntocozrecti- God, and foz the sasetie of their neighbours.But on, it isnofinne, But if we do tt onelie todewe | it tobe sinne: fo; it is against with the ad. n P:o.10,1z, she rule ol charitie. Salomon saith; Hacred ftir-- Hereof we ham am example in Coil 2 ben lob ut, rech vp contentions, but charitie couerech the he was strihen by the seruant of thehighpytelt, multitude of finnes. It takethall things in god he offerednot immediatiie his other <<&ke, but it indiethto amend by iust meanes; it not recourse vntocontumelies,

STS. Chzilt said in the fift chapter Eo: socuer shall —— his brother (Racha) shall

— —jↃůã m mach vnto the wicked. that they dare do things, to perseuere in their sinnes, which we mult not commit; we ought rather to cut of finnes.Wherefoze Salomon satth; He chat teth a fovle to silence, dooth pacifie wrath,

2 seemetobe wile This ts fo; his benefit . But if thou (ate anie thing to him, he will perseuere in his naughtinesse. Furthermoe, if we ought not to {user contumelirs

verse. 22,

Whether contume= lies ought to be suste⸗ xte d.

Chit fes iniuries z If anie strike thee on che ri lurch. , 30 checke, turne thoualso the other 3 and he will suc thee at the lawe, and take thy cote from thee,let him also take thy cloke; and he that will thee to go one mile, go with him twain. otherubiles haue greatlie

gultine answereth , that as concerning the pzeparation of the mind, godlie men ought so to be

affected, as — thepbe vesse, leatthoualso — Some

0f Continne/it3. Part.. of Peter Mattyr, Cap. i;. * 531. there be, chat while ey would repzeffe thefurce 6 Come wethen vnto Dauid. — become met frantike them 8

deci rxeure me ce. this we lt that

niched. Lhe third reason also is nut vninersatl; God feeth dus affliction, and laieth vp good for

am inined | me in store. This in verie daed we dught to is to be added, that reptoches must be abidden, inne, ifweberompetied tosaffer contumelieʒ chen we cannot otherwise chose, - — — Gather {t,

5 Butif we hall iudge, that contmnelie is haue wespoken concerning the * not tobe bame withall, theres two wales to reafanwofDauid. multwelhewuherfoze n d T $

deale. Either tt is priuate; namelie, that (eines retuhe hum; m elle by sute in late. Wie

male go tothe inoges ( fo: this is lawful) and mouide that our office be not in danger of sasps-

2 — — is meet to use tour.

: ttous speach: vhichthe taught into the

8 | Galathiansz Brethren {faith he) if a man bee Gala4, i. suddenlie taken with anic

ricuallrestore such a one with the

ther might persuade him,

in; least he ould be suddenlie dzawne to furie, and oner-much meoned wich crueltte: and it was chen safficsent fo2 him to kepe within his bounds. A third reasdn: he satve in spirit oz he was a pꝛoshet) that GD D world haue hint,

mushy o the cunts hen i were lie. The thing, hich is wilt, must iustite de done, But thou saicst, that he himseise duch lis: thou must not became like vnto him. If in those cases,ubich Jha be not tepxes

— — oye tie push, me shouid take connsell, The Ethniks these points sometthat moze particularite,

Ciutill and dal idgt rather amended atideazreced; as ments are shallperceine,uhenthe place serneth. Butercle not taken flastic all cannot be remoued by

iudgements a wald. mans anthantie;" Foz Chu, when he spake

12 i nate aber path in his second baue De sermone Domini m ments 200 ante, while he intreated of those wozs., which

sp:ing.

Augustine, ATC read in Mache w ludge ye not: at ye be not en By uhucaeng of Chan hemmt

member that we our selues be men, and pzons by nature vnto those vices: and nat petassured, but that we maie at sometime fall into the verie

same offenses. Therefoze Paule said vnto the

Gala.6;r. Galathtans; ing thy selfe, least chou also be tempted. And ine inhisboke of Augustine, Confessions wzote, that we shonldnot onelie

giue thanks vnto G © ID, fo2 the sinnes that he bath loꝛgiuen; but also foz those, uhich by the assistance of God we haue not committed. Ouer and besides, in his 15. epistle to lerom, hen he

contentions nich had hap⸗

if the (ame things that were written against le rom, had bern witten against him. And mozeouer, in iudging there must neuer be so firme a determination, as though he which is kalen, can

-

reuoke vs from rash

tudgement.

The Common places

Cap.13. Of Iudgement;, pendour iudgement in a thing that is doutfull,

To conclude. de that iudgeth, must be spiritual!; eee oe, ing thenwebenotled oftentimes by the { au. but by our owne naughtie affections; we moze ned to be iudged, than to vse iudgement

Augustine, in his tenthbokeof Confessions, augugine the 23. chapter, excepteth tnt things, vhereof we ought not to tudge, although we be sptrituy all, and so be accounted. The first is; the hidden mysterie of Gods pzouidence and p:edestination, togither with the counselles of GOD, tow ching those same things uhich we ser do hawon dailie, otherwise than

. —— fashion. Also it is not meet cat one pot should dispute with another, whether the potter haue doon wilelie ot vnaduisedlie. Out of uhich places — . not powet ouer, to '

make one ynto honour , and another to 1 dishonourꝰ

Another thing that Augustine taketh atnaie from our , is the boke of the holie scripture; the which we must not therefo;e read, to condemme ante thing therin, oz to weft it to our mind and desire ; but rather to submit our

p2ofitablte it,accozding to the pzoper fozme of speach; 02 else we ascribe it to our owne ignozance. Last

lie he excepteth from our indgement,those men vhich be without. that we should not iudge them to be so farre past hope of salnation,as they map not returne vnto it. And least he should sme to be againsf that he had said; he in the 22. chap⸗ ter of the same boke, expoundech the saieng of Paule; that A spirituall man i all things: He iudgeth all things ( saith he) that ought to be judged. The vhich we haue expounded general lie to be such,as make foz edifteng; oꝝ else, hich male be hurtfull fo: our salnation.

Pozeouer ,it must be considered , that greaf diligence and discreetneffe be vled in gluing of

perfect knowledge and triall.Jn the boke of Genesis it is wzitten; that God himselte came downe toloke the citic and towre which they had builded. it isdeclared, that he went Sodom, to se Gen. 18, 11. whether they behaued themselues, accozding

Gen. 1, J.

anie man, neither partakers of other mens sinnes. But if so be his disciple han faid; there be manie mens sinnes are

otter sinnes that followe; fozif thon promote susplctons will 4 — an, must not rashlteassent unto 8 $32 7 them. Augustine, in the 5 4

Pag. 534. part. Ihe Common places Cap. 13. p;onide in time, if anieeutil tobe at what is hand? Ye oughtno doabt: bukyet without ha harme ol another man. Oo jadges must

lawfull in tred o

llpicion. yeware, that vpon li no man:

inpuntshments, da con- out

D id; ither I. * v4 7 5 TH 751 — — — N02 1 Of Decerpt or Guile, ne Dauid gained by fleeing vnto Achus, that al- her} 0 enen

e awplicd vnto other things, be sides that vhich is defi all maner ofcraft,deceit,o2

qr cs? Koper —

things. Pysicians the la deteiue chem that be —.——— —

s to fight against the citie in wait: which without doubt

—

ctuill lawes teach otherwise. In the — — — — The —_—_ decreed, — — no gold wits. — vntothe Kate; butal - sa, chat such gold, as they had, should be taken from them by subtill o2policte. And in the

Digests De capri pestimmio rene i in the _

oO MW OBE AGATE ee

turns by th might not vie emll ginle.

| ative was fan; tt fr mat wt

— — baue mae eee gov an

here he *- "MAL, the Ga- losin 9,4.

ee the 1 seuenth chapter

tion vnto such: . I vnderstand them tobe of like — oh

Sing and conenants, In uhich pzomises and cone-

Augustine, in the; 2.canse questo he rk th ater eee, wetting vnto Bonifacius, admontshed him to

nants J affirme,that tust and godlie men ought

—ͤ— — ex000d ts A sophiltlline with a godconscience. The Thracians ther- tai ace of foze are fustlie and wothilie condemned, ttho che chac⸗ * —

commanded them all in verie ded to be diuided

=

tar heporght t

[LT HOTTIES,

Art lt Fay 1903 4A get 0; pts S eee Ca og 8 be e —

3 and che 2 enot 8 8 3s wow Les A414 hu, dio nat re 6 * — unte, it u 15 — ern e n . WE 4 oy WAL Anton, i! | n a ** iu r **

*

NN | ther they —

eee

m. ar ” outs Silks ih "WE" AT rope da. — rom this kin ö

| ecause wote an er a

Cap. 3. The guile of lee

D | | mes bled therein Wen |

NE eee CE es ada eta WE WP arr He; fe io monfoctiic ion the. ws 4 1 . N. —

nme

rote” - "outages - ian” oe. Acannet

P £44. wo, — — 4 menof * be 2 MC r SAL AE btn 7 cn AIR IS = nge.. 7 ay 7 19s re r rr

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thedeceining of ante man; but serneth onelic to kepe connsell secret , least they should be d ; andfhisdifsimulation not to be

was praised, Cemmen. great difsembler; Ariane

** them fo2 a time, bicause he

not of their incredulitie, nd 1 4 | | | lie; bis wo:ds signified.

be Pag. 542. Part. 245. The Common places — —

,

— Phlz4.

| ane By feigning on this wise, if thou not a sinner befoze,thoushalt become a ũn⸗

thing — —— truth requiby vs as it ccd.

ian. — — of another question; truth bie due vnto him: be

Pale, in

— If1 will boast of Te Tihall c 6. my se 12, not be ynwile ID | uld

Part.. of Peter Martyr.. Cap. 13.

eth in ol me. And he, ubich spea⸗ vt that f pcaveth keth lesse of himseise, —— — lefse of dim · — — is.

| | | But returne Augustine, who-wziteth; that Me is said to lie,

urlong all those things, | | theredemanis otherplaces dispersed here andthere abe dend Heng Dun Thou hal vel ö Ole

4 — 4” a a ETON a _ - # — " - * wt 8.4 ws 3 ** a LAY * 2 . N _ . 2 l > "yo ye * * a _ + U — < 2 * , 4 — irren * 0 of 8 * a 4 = OOO ou ot Eo . III IR ] ] EIS wt 95 EI RA Ce IR EASY = ao ne. 0m a > oor CEE Irony — — — — a * * — —_ = * ** _ * . ——_——_ * — 9 > — — . ge 4 9 ww * . * *** a s 1 hs — — —— . 8 wg WS. OD. : - $ . | _ 9 l — „ e * 65 * 9 9 * 13232 „„ * — . 1 * - << 4a PIT 1 —_ 4 x o * — 1 „5 — - YL — " — — 1 * Ie” * n 0 — 27 / of 3 as we 1 a TY P 4 * 1 p * * 5 + . + 4 *

The Common | „ toreleneas

” * oz gittsot GO Da lie also is woerstod to be e RE ere Ahnen

in scriptures ; that God wall deftroie Pals.

and nat that the thing is +Cexteinlte, this was thecause that Augustine was against Iccom, tho in

plates

that lies : the same is not tobe

33 But as

ke lies: we grant with

bun, mill fone thinke that he liess tocall them againe into the wate, soin vert dert.

à maner fathered an osfictous

ders thereof would sane sate , aa bt that it so eee the be ping

_

55 avs, n

*

ert

—

of Peter Martyr. officions lie vpon the holte: If this. — ——. —— — —ͤ—— false

nne E

Cap. 13.

rede J n | + . 1 pleased the L 02d: hich

D e ONE WOO nan e p made, the Exe: by | — e gen of

pag. 343.

8 et de spake nem requred, wy a et,bicanle she \

bt (acccnd ann preg — ——— | as altha n petite 2 he lied not

V-ahogs Jn, 62% KIA IR, eps" 46 tho fs

tet) ths Som we oe —

i caly

Part a. The Common places Cap. 1;. T hat uo Lie —— t she that we should not © greatite indeno2 tuobefem ough he hav n 1 4/9 rer — NR Sore” n. 6 des ay dings r ; me no won ne = rarer.

nt ran Broad we” 3 The 8 nene A RF 3236 $7309

if the Centurio PO n+} | 4 ES "yy 1 e rene "et rn gal: Wr g Feen tte 64. r 8 * + DEMS _ 1 : . Looke In 2, arned the laue 4 - np renne I 1 8 | d A, PRA —_—— Augustme. K ee | l 73 „ Mn. 10. 15 y |

- enn

vs. — n r ** 1 — we r 2 r Mn. Moc e 1 3 5 NR ire 42 r fl fl age ty oor be nan wu + HI ® bx oe wo owe + ps $i. UG” — $* as * tude. * wy * ad * * - D | r

that vertue, it is not lawfult A man may ———

PV ether for mode fuk ( —— ton fall ein de: HC en Tn cheefe,o the greatest inner. |

a

so crucified fome had p:oceded — chey 7

with the fait hie sse.

Part. 2.

fices, citetha verse out of Accius an old Poet; — thy faith? Arrcus, hom he

baingeth in to speake,anfwereth; Netther I IO NI

r Foz if one be wicked, and false ofp:omise : pet oughtest not thou fo; that cause to sh:inke from thy pꝛo⸗

— —— towards other, so he be no such towards vs; oꝛ elle, he de hurt vs,soit be not in the selfe same thing herein it was agreed vpon betweene vs. Nate rather, if he faile euen in the verie same thing hich is agreed vpon, pet musk we keepe pzomile: it by that meanes, neither his nanghtinesse be increased; noza greater power todo — nn. We - — our pꝛomise, if the cannot be, haue pꝛomised; oʒ else, if it should fall out ill vnto himselfe, touhom the pꝛomise is made: as if thoudeliuer a swozd vnto a furious man, thich

— — fit ofthe Church oꝛ Common · weale. Therfoze it is witten in the 22. question second; In cuill pꝛomises bꝛeake thy But most of all, we be at libertie of our pꝛo⸗ = if we being circumuented by ante fraud, haue pꝛomised anie thing that we ought not to — o else, if the things themselues be now changed. Some haue added; Jf thou being compelled either by fozce oz feare, docst pzomise ante thing that thou woulvest not. But it can scarselie be perteiued, how so great afeare and couragious and

compulsion can happen vnto a god man, that he should pꝛomise that, ubich be either his dutir. oz the wozd of

vnwind our selues out: ering fraud(as Cicero verie )doth not vadoperturie, but

rightlie said it tieth it fast. Dauid, chen as perhaps he might haue inucnted mante things to bzeake his pꝛo⸗

of Peter Martyr.

haue followe truth and

namelie, truth, righteousnesle, Do as he, that bzeaketh his W schich through

Cap. 13.

mises; pet would he dw no such Fo2 be — INI: Fipdes faithfulnefse.

vertues; | namelie, and faith] is both alike, pet is it not altogither the selfe-same : uhercin they do agree, and how they

our mind do expꝛesse: fozherebp, bicause we speake those things ubtch we thinke,are we cab led faithfull and true ol our wozd. And faith is a vertue, thereby is bought to passe, that our deeds be answerable to our pzomises. Thereis

some confozmitic on both parts. In truth there is a eonfomitie of woꝛds with the mea; ning ol the mind, and in faith a confozmitie of — — 22 —

truth and falle hd vnto faith. Foz Cicero thinketh; that Faith is so called, bicause that ts done hich is spoken, And he defined the same

after a soꝛt on this maner; Faith is a cons = definicistancie of woꝛds and of couenants. In anos on offaith.

ther place he saith, that Faith is the truth of a mans wozd. But thus the definition. will be moze full;

Fozfaith apperteineth vntotullice, and it canseth vs. to — vnto euerie man, that which perteineth to him; seeing what thou shalt pꝛomise to anie man, that is now become his, to vhom thou hast pꝛomised. And the same vnlesse thou perfozme in time, thou withholdest that, which is another mans. And so great is the fozce of faith, asit compzebendeth in one all the parts of mans life: bi⸗ cause neither matrimonte,neither the bargains ubich citizens haue among themselues, neither anie part of the Common-weale can consist

without faith. It differeth(as J s& d)from truth, although with the same it 4 that be line. The matter of truth is münite:

Pag. 549.

differ, J will in fem woꝛds declare. Truth is a obetein vertue, vherebp we are reddie to speake those ub and

— fa pzonitled, things, udich the meanings and cogitations of nig. 2

example, notable a king did fulfill his pzomise: neither was there anie danger, least they, to be should become the wazse by his not, vncleannesse, nor co- Ephes. 5,3, momise: fo; they were alreadie dead. Where uetousnesse be named among you, as it becom- and 4. foze, there was nocause, thy he should shzinke meth saints. Then is added #00575 filthinelle; {g9\oyiee, fwlith taking; and Te ww@e,, ie sing; vhich are not comelie. woꝛds he all communications, uhich are deft

led either with dishonestie oz scurrilitie,

name, neere

douhtedlte, de that failcth of his faith,is vnwo? thie to haue faith kept with him. Yowbeit, we must haue a speciall regard vnto thefecircumstances; least fo; the naughtinesle of another, we also should become naught our selues, and serke comers fo; periurie.

Of Fable and Apollogie.

In Judg.9. 44 They saie that an apollogie is a kind ot what a fa⸗ fable: anda fable thep define to be a nartation ble:s. of a falsething, deuised foz commoditie oz de- Augustine. lite sake, Oꝝ (as Augustine, tn his secondboke, t 1 1.chapter De soliloquy: saith;) A fable is a lie, made fo: delecation sake, althongh p:operlic it cannot be called a lie. Foz the falsehod of it is straitwaie found out, and especiallie in apollogies. Foz in them are in insenstble and vnreasonable creatures one with another, and intreating of verie weightie matters. And so sone as the hearer perceineth this, he straitwate vnderstandeth, that the matter is Ol fables feigned, andnotsodone [as it is vttered.] And omeare donbtlessesomefables arelikelie tobe be true, p:obabilitie. Foz it is verie and some |

childꝛen and in chat age be stirred vp to sinne, by vile and But apollogies

filthie fables. are p:ofitable,

1 * N N = e 1532327 ² ⅛ꝶTr̃ ᷣ . ²uv- !. OR <1 STE WES 8 E r a> 8 r 1% 58 BY Re : : = LS "a. 2 2 WW Saw ro LOSS 8 e 0 IN 7 — „ w - 4 1 's - Fu 4 I * as *

Of a Fable. Part.2. of Peter Martyt. Cap. 1x4. P ag.51. and namelie of Cedeon, was an hundeth To and moze,befaze the war of Troie, There an other apollogie also in the second boke — — obteinng victozie of the Edomits,pzouoked the king of 1srac| to mae warre with him. Unto uhom king Ioas answeredthus; The thiftle'of Libanon sent vnto the cedat that is of Libanon; and

yerle.9.

said; Giue thy to my sonne to wife. Anda wild beast went out of Libanon, andttode down che chistle |

sclues | be smallie inffraced by those meanes, there remaine fained narrations : there they being

tlie; but allo that it be dove n art dl and wild all ginguigen

fo2bidthat | also that there should be left in vs no desire oz

- Andtherefoze God gate his commandement; Thou shalt not lust: that we should boch E. od. 20, 17 in and halte in ail the parts, both of the sole and of the bodte. abhoꝛ those things | these

And on this wise,

twocbmandements are one answerable to mother; Thou shalt loue the Lord thy God 11g. wich

Pag. 35. Part. 2. The Common places Cap. 14. LI. : mind. But herein our aducrsaries are excte· — — cannot be auoided in this life. And it is a cidithe fiesh, ubich darth that which he hateth;

lust at all, but that he — —

setteth not forth that Paule danch Fe Thou flak lust — — — — unt, ha maiqs hi ———. We cause of: — — he would _

I am, who shall deliver | this death! And he addeth, that he is thereby though be be

Part.2. of Perer Martyr. — — we

Malt Exod.io, 3 Thou and 4.

ö I'sawose which com as it were be- mande-

| — — hethaill comtnande- — — tie nevi first commandement 4 2 vs pill be our God. And in chat, which i ye.

Oy the comparison betweene

* inner.

The com maruell therfoze at some (amongft vhom — — ine) ubich ol one commandement bung n do make tino: as though in the one is ppohtbited is not rlabt adulterie, hen it is said; Thou stralt not lust aflic diaided r and in the other passe into twaine ig foꝛbidden; Not to couet other mens land, house, oxe, setuant, and maid. But if the ptecepts should increase in number, accoding to the number of the things that we lust aster; we shouldof one commandement make in a mas ner inünite commandements. Foz it ispossipart.a. The Common places Cap. 14.

the same case must be in the meane sozt of

lie, vhich are mot erceltent

Foz The seruamt, which knowerh che will or his Lord, and fulfilleth it not, is much I TOE — fi: me gifts, their sinne is the moꝛe greenous, hen they dw transgresle:; foz the vice of ingratitude

— — — do — than the con | they sit at the sterne, and haue in their hand ay — the helme of the church oz common-weale: by gre cuoullit reafon whereofall men take example by them. pate — rene mane other mischefes with them. By reason

2Sam.1t,

Part. 2.

sent vnto them; sceing he tannot denie,but that godlie men are indued with manie most errel · he manifesfiie lent vertnes : and yet he onght to confesse,that that falleth into anie inne againft 1

of Peter Martyr. Cap. 14. Pag. $54! thep do sinne berie often, Foz James saith; In 1.,es.;,..

manie things we finne all. And lohn faith; If Icha. i, 0. we saie that we have no sinne; we dec eiue our selues, and thete is no truth in vs. But he that hath — fre he be adozned with all

ene; whatsoener lames saith;

bed 1 it vnto charitie. Foz he

An infivell DAPrw and an ill

tchꝛisti an

att both in ont state ok perditton.

z; at the be⸗ ginntrg.

The wit, ad

Seen med wore” be mind, out vmderstad to ee e

cogitations 9 mind dach neuer ;

cease from cogitations. Poꝛe⸗ our thre be ohershat expound th br toe

Part. 2. The Common places Cap. 14. 72 ie of - the desiring power of the soule ; and therefoze

they saie, that Chzist added The wind... At liketh others to late, that the hart conteineth the vhole desire; the soule, the.

_ z andf

mentation in vs, if

many c<a- our lelnes, and weigh benefits that wohans

:

as — seeme to de incurable, thou mult take herd (as much — cher lieth)

that by the often resfrav = ami not much tune.

| art.: The Common places Cap. 14. Of Lour, thou shalt ser, thatthe disquiethesse of thy mind tune. that it is charitie, ——

a man that doch gend, and finneth not. And if 1 Ich r, 10 weshall faie chat we haue no sinne, we deceiue our selues, and the truch is not in vs. And it is

withchy

.

the

tion he calleth

canse thereby we ought to do well vnto the #itic an r wicked, thougbthey be vngratefusl and vnw(l- ve. ling: in the amending of vhom, godlie men, fo:

| in In . neighbour , and thataccoz g

tudge that the toining of fiesh

ritie; mat cohane ropexetnto hose things as dur 0wne, but as toined tinto vs by God, Fo; otherwise, there is none that shall make a choise vatohimlelfe oꝛcountrte.

of parents, bꝛothers. m. at God We ought therefoze to care sm those things, and Chaift his lake, = NUN te vnto vs by God; and not to 12 Augustine, in his 29, Epiffle vnto Ie- spend our rom, saith; that This knolvledge he hath of ver · out making of choise. Not but that we ought to

Of Lowe. Part.2. extend our god will and charitic vpon all men, they be: but now we onelie speake

asterward committed.

an occasion was offered. And bicause that (as paule faith) Where finnc hath abounded, grace also hath more abounded, and vnto them that loueG OD, althings worketo good: we will grant, that by a jhzase ofspec<, (although not proper, but by accidents )the govlie map somes time fake of sinnes. But in speak ng

ftones,and

to ser the acts of notable

would hane to be in the of Com

of Peter Martyr.

Cap. 14.

Whotaketh not pleasure, vhen he readeth the honest le and vertuous aas of Socrates? O ben he weigheth with himscife the notable aus done bp Scipio Aphricanus? And also, uben he seth done in our time of nota⸗ ble men, that are euen void of Chꝛistian religi⸗ on? Pea, fozso much as they haue acerteins fhew and countenance of sound vertues, the godlie are so much delighted with them, as they are often times stirred vp topzaie earnestlie foz the saluation of those men: tus thinking with themlselues; It God vouchlafe to change these men, and todzaw them vnto Chꝛist, they would be a great oꝛnament and helpe vnto the church: neither do they easilie

despaire of their saluation. Euen as a sniltull husbandman, if perhaps he Z mills s a ground verie ranke wich bzakes and

werds, desireth to buy the same; thinking with bimselfe,that if the nanghtie hearbs were weded out, and the bzakes with a plough roted vp, fruits would plentifullie growe thereon. And so also will he do,tfhe ser wild vine trees, oꝛ wild o⸗ line trees spzing in anie place of their owne ac⸗ co2d: fo: he will thereby iudge the ground tobe meet both foz vine tries, and saꝝ fat oliue trees;

had replied, that he indeudured himleife there) vntoenen from

his pouth, (ubichneuerthelesse was not true) Jesus foz all that delighted in that indenour of his, vhatfocuer it was, tow ching the inquirie of saluation, and ol obeieng the commandements of God, as much as in dim laie. Fozthis is the meaning of that, uhich Marke watteth in the tenth chapter, that Gxist toned him: to wit, that confideringhis pꝛesent calamitie,he was moned with mercie: foz that be labouring and going about to atteine vnto

the works, fell awaie from it. —

(vhen he had made answer commandement is To loue

| d greeued, not done as they ought to be. And as touching the saieng of the apostle, we mult not wm

Pag. 559.

that he of sinne, that is, of zeale, without true knowledge conceined a loue and god will towards the Jewes. Foz he reasoneth not from the cause; naie rather, by the effec he declareth his loue towards them; namelie in that he not onelie pꝛaieth fo: the saluation of them, but also fo: that he aggrauateth not the crime, which they were guiltje ol, but rather excuseth it, so far as the matter will permit. It should be a false argument A non cansa vt cansa ( that is, taking that foz the cause, which is not the cause) if a man would hereby pꝛoue, that Paule was deltted in

The zeale affect, hich perteineth ofthe 3ews Paule hadcompassion of the Jewes, bicause was unt. (awe them lo miserablie deceiued.

Of Salutations.

In 2-King. 15 Lhat,vbic< in the scriptures iscommanver le. a9. ded offozbidding salntations one towards another, seeme to be a verie hard t vnvsuall thing; W bat i a f9zsomuch as a salutation is nothing else, but a daluratian. jnckie and happie pꝛateng, and it is nat the least he Hebꝛues it — — mong the

Beraca, hich is as they commonlie call it)a be- 0: a god andgladsome pzateng: and of the Greeks it is called d. Further,to

salute againe,commeth ofa

bclongeth vnto exchanging oz recompensing justice. Foz it is meet and god right, that we should in like maner wish god things to them, uhich haue first wished well to vs. And chere is no doubt, but that mutuall salutations do verie much further vnto the ioining togither of minds. Tchich contunctions,how neceflarie and

ye not the Publicans and sinners che same? Nets

ther are these kinds of salutations vnp;ofita- TH:ofitable ble; but il they be done by faith, they be accepta- (atucatigns ble vnto God, and are by him gratiouslie and

— gp — — 7 as Ifraclites, Iacob vnto his c<ildzen , and Isaac ay

salute the honshold, uberevnto they did come: ,..c..,, as it is wiitten inthe tenth of Matthew. The Luke 10, 5, maner of the salatation is set fozth; namelie, that thep should saic; — — And that, vhich Chzist gaue in commandement, he erp:essed by example: fo; he saluted the apo⸗ les, saieng; 1 And nchen he lohn ao, 1, was risen from the dead, he (aid vnto the wo- _ ubich returned from the sepulchze; All ©,

It scemethalso,that among the apostles,there Salutatwas a custome, that at their mating and de- ons vsed by parting they salutedone another, and their ma- f and ster also. Wherefoze, ludas that betraied Chzift, ,- hen he came vntohim, he said; Haile master, Mat a6, and gaue him a kilfe, which was a signe of a lucs

pater. Yea mozeouer, Paule, in the i; 3ncucrie

that they salnte one another with an holie kisse. And in the Church the maner was, that when the holie supper was ministred, the neten should one kilse another. The vhich custome is defozmed in Poperie; and in the sted of that kisse, they carric about signes and little images to be kisled. The angels likewise haue sometimes saluted Salutati

; ons of andeon saieng; The Lord be with thee. Andthe 14g, in. mother of Samson heard a salutation that came

from the angel. Yowbcit,we read not, chat God

did salute anie man; s&ing it is the pꝛopertie of bimtogiue helth, and not topzate fa the same :

make pꝛaiers de not belong vnto him.

16 And salutations were common, and in Salutatestimation not onelie among the Hebzues, but ons among also among the Ethniks . Foz the Romans 3O'F counted it a great honour to be saluted : and

perlonages | builded porches befoze their gates, there the saluters „

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—

man is vnto so far fazthas they be regenc- —— che new oꝛ in ward

man. Besides, Paule crieth ont in chat he —— chat Iam — Rom. 7,

vnto them, that be nat bozne anew: —— hreia not therefoze thinke themselnes vn⸗ from the

— avved atlo; Who shall deliver

darth grant vnto the tusfified to will well. a ps re ore —

to aue pzonqunced saith ; that He was drawne captive Ibidews 53, bad page 7a ning wen eng

be from Ch:tff, go wil — — vnto etuls, from

Cap. 15. Of performing Gods

Howbeit,Paulc speakethnot of his matter but witteth of ths lame , hich he calteth sptrituali, gud, | was vr

on, — idem. 14, He is carnall . Uinto this

we , pet is there verie 1.Cor.3,t,

mare

51 bya

unto the could not | as vnto cm, And he tem in a maner beasffite,

Rom., 25 nd 2g.*, chelawe

— ol vhat esttmation {> ener they be, are notingels bt uch as bing altogthr

2 — and certeine desires that be honest in shew. —— — x

lawe 1 int his life, Part. 2.

And there be othcrs, which inoerd n blic into sins; but pet. after a sozt, thep dete although they pelo to temptati-

—— r ** TL, * — he ne tp Gee N I BAL 7 OO het WIE 2. Furr As hn” _— > Pp 4 r i y " 7 AS * A ww ae EY And A Rf jr UP VIS; n r. 1 1 | Cay muriad wk TOER rr

50 f peter Matryr,

Cap. 15. Pag 565. tth# addeth, that he doth not the god which he

would, battheeutll hich he hateth; Wherby rteiue, that the fozces of the mind, vp againff the commande ments

neither god

2.place.r;

„h net Att. 31.

a n bg” i wo wat 4 Dey „ Anm — ord

Pag. 566. Part.. The Common places Cap. 15. Of performing Gods

Rom.7,1s, 6 It followeth; Towill is readie with foe, Unto uhm we — bur nden n | j Y

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hereof a firme contusion 7

— — n 3 A A is heart , and ee 1 „ n ds | g's £ AP Ur IPs WY Your: 10 e — ne n —— andof

per vnto the lawe of 3 at | ” as ws 5, as they be a

enen eren — ö 8 n . wit;

<tr Ree? gh, SQ. was 4 ——— reer NY —.—

— faithf erson full ood: 5 = ov | * ccozbing to the meal nails ee 4 K lo mane elite life that ct and absol as P. a wr | tp = x7 errut de conth not nner ee — . PUP > VIBES 5 oa" OS! had ec D n of OR. Lorain (fait ith he) w „ — — "OED m_— RET ure E r 4 "of, til © mts Res PIP ey PS 2 a the same. An —— ad — * „ rr rr e — . , 1 4 . tr, wy

ul men. Prereunto | | . — mocher by faith, aints dos

— 3 e di viffer ont

.

ere was

perfozmed bis cout se.

wat be had from bis focathers, 1 —

ned and Er Aurora, t

Butt isone thing,todo from the hart ; and

fesh they —— seclie anvabl@lintelic. rex Lombard;in bin-Gerondbake,

or God

— AS es | fee, that

Nee.

=

*

*

Pag. 572.

1. Co. zt wirthourt I was act one date,

was

—— * 1 e i n? by, <p wo he 46mm b ho ear "R416 - 1 th they 2 Woe S: 20- iv. ach | . u

een ws free 'nhen be SAR Th r [houbast doo FL. * nun. S ul uu Lahore "OY Vas” 2 "I IRC. wm

ke olga

:

Hebzues3 that The Lord — in all

* s the tw a” 9 5 hen tf YE AGE , r e eee hat he hows a e ** . * r art ie rot Mee ade do + - td 1 | Mon,and the

Wie

0 p 1 "= po 1 Was bn. — . (the chilyzenof re p20m CA nd Pp of 8 3 Wh 3 2 | 2 — n M an — * , Py & ” W * —— KK n th hate: —_ af Nahas * his host hath seruedn e Ne ”m 3 U r

lawe in this bfe- Part.2. of Peter Martyf. Cap 15. P ag 37 added both tert.

seeing also the lawe of God hath done so, and

— lame is found in the new testament;

elle, with the excellent acts ol holie men. 3

vhether he, thich wherher lie

be lawfull

, sometimes made concerning this matter. In the fift and last is declared, that the first motions, which pzouoke a man to offend, are sinnes. |

1/Vhether we ought by rewards, to be moued to the obedience © of God. js 16 Ve must nd bo ; vnderstand, that godandho First, wearecreatedto set fozth the glare of 2 mn

t by the sight and perfect knowcome to be happic; and — e togither

honest; therefoze he would TI

created.

hungered and

foze, hose things and which J haue rehearled ; J doubt not, but hat'it

for Reward. Part. 2. he this ( J pꝛaie ther) that our cies being shut, we

should onerskip them? J thinkenot, Neither

thee, the pozhets, and apostles

J will ham, Moses, Dauid, ; perfect, as either the nature at men

were not so

| thy fw:th himselfe vnto others, as a perfect man, in 3 he wzotez Be ye,as Jam J not how the scripture, yea God hin Moses tobemost merke. He commendeth D uid also, that he was made acco:ding to his will and heart. Wherefoze, if thou wilt grant, that these men werenotable, excellent, and perfect men(as men maybe in this woꝛld z) neither canst thon denie the pzomises and rewards offered to them of God. his without doubt followeth, that men of the moꝛe

*

CE — —— Gods sake : s@ing it is lawfull to

imbzacethe meane ends foz the last and chiese godnesse sake. | i but that we may sometimes wish foz mrate, dꝛinke andcloth,andsuch things as are needfull

shall be ministred vnto you. Wherefoze it

true, that these things may be sohopedfoz, regarded, andrecemedof God, as re

wards; and not as the pzincipall things, Foz they are alfo to bereferred toa further end, ac coꝛding to Paules most halesome admonition; 1.Co.10,3r scho hath witten; Whether we eate, or whether

compꝛehended in

take herd, that we neuer separate them one rom an other; but in the latter, continuallie loke vpon those that are first. Wherebp (as Auof Perer Martyr,

Cap. 15. ine hach tounselled,) we shall lone

And this much ofthis question, Of the se and abrogating of.

Wes

21 Che mind ot Gov mult bereckoned the beginning ol all lawes : foz whatsoeucr is ac⸗

Pag 575. sides God, but that — eng

20, The mind of God is

may the ozigt=

interpꝛetations mind of God; whereby it commeth to passe,that the lawes, — route ought not to be acwhereby our minds be not terrified, noz pet our consctences deicued. As then we (& diankatds other uhile, which in the mids ol their cups con demne the vice of dzonkennesse. Also the Pocts, in their verses and miters, cunninglie de scribed vices; but pet they themsclues didnot re⸗ And certeinlie, that

uhich the Graecians

the la we ol God. the hich, Paule saith; that He felt another lawe inhismembas,

tesitung the laue ofthe mind, andleading him awaĩe captive vnto che lawe of sin. Then third lie, commeth the consent ofthe will, and then sinne is made moze greeuous. And as touching this, we do read; Let not finne ns 9 mortall bodice. . Pozeoner, there also | eth a tustome, and by the bonds thereol wee are moe ffrinke held vnder che power ol sinne: so as it is in a manet impossible to put a/ waie the vie, vhichhathnow bene bought in, steing lercmic faith; An Aecrhiopian cannot change his skinne. —— LII. 9. against

the nall ot all

lawes,

lere. iz, 23.

yas

Pag: 576. Part. a. The Common places Cap. 15.

against the holie Ghost ; the fo:giuenesle of

Mart.12,31 vbich crime is vtterke dented, as Qꝛist in the

8,32, Gospell hath taught; and it was commanded

lerem-7-1®, ynto leremic , that hs should not pzaie ante

might be diffinguished, into those

O denifed, spoken,and done a⸗

gainst the lawe of God. And or all these things

he lawe hath inftructed vs. But sinne in generall, tstostraie from the ozdinance of the lawe.

© © * © Euen as archers , vhen they go from their

WW from the” is made acco;ding to the

image of intent he aud in life and manners expzesse

od is in. his nature andpzopertie; hat soeuer swarueing were be from this, it is sinne.But this benefit,to be accused and warned as touching our

fauits.hath no absolute commoditie: s&ing we

be not able of aut selues to shunne the things,

vhereof we be accnsed ; oz to perfozme those

things,ubereof me be warned. Therefoze , we

must be sure to have an — — vnto

have by dhe at in - — — ave, (at in ginen unt a er

1,0 mc r: & 7; 22 And it must not be thought, that we be the scriptures; to be delinered from-the lawe by East : foz that must not altogither be so taken, ——_— Foz there — ——

pafle as touching the tubictall pꝛe⸗

themozail lawes. Qxist He came not to breakethe lawe, but Mart; 17 rather to fulfill the fame. And Paule saith; What then? Doo we abolish the lawe by faith > God Rom. 3, 3. forbid.Naic — —— —_—_ 5 —— a and after wat sozt — to be abolished. But if we shall peake maze dv is not the tawe that is abzogated, but te orntation power wich follow; 3 that we map rather vnderstand, that the sting

plucked out that the lawe it selfe is ta; — L — 5 which is wat-

' as thereurlieth

INCL

verse.;1. inthe; we

nich ofake the uv of Venter gouftzs

fought bwke of the Bacchabeis; uhich bons if a man 14 We; we have aguine inte be of lo that G O D commanded the Jsraelitesto-go citie of Iericho, by the space of seuen

„ the cerenot insti⸗ andcounsell , F02

Whit

*

eee 2,

of Peter Martyr.” GCapins, Page5g. uhichPaule ar meth ag u they gat the victozie, and wert relloꝛed und de⸗ And atthough'Choithath linered;tet vs thinke, that Chit d was in

haue ashcwof his death begonne other, ashadowe and beginning or rediom. And wat this is fo, we art by

ust ta that He shooldbeinthe Marr. 12,14 heart of the earth three daics; and three nights,

een

like as Ionas —

—— Cheist, we Moses fer p, lk. Gn eee eee e, in danger to die of the venethe serpents head, And to Abraham it is said; . And in thepzozhet Ose we on, Ole, 11,1. Gen.2z,r8, In thy seed shall all nations be blessed. And of Toy vary read;

Gen. 15,6. the same man it is witten; Abraham belee-

; 0 shall not be taken #waie from the tribe of luda, neither a e out of his loins, till he be come, which | Nr Hr enn ne 35.2119 3:70 ee 21 lerag, 6. leremie waltethor lere. 31, 33. Wi

FA | 932+ Theiust manshall live by faith, Eads i Tar

—. heath laid v — — pal, faith; are they, whole iniquities are forgiven and whose filines hel [Blofsed

isthetman, vnto hen the Lord hath not im. 1 r kind of testimonies

„it | 1 A Iedin Paule, schen it was sad; Sante, Saule;

Pag.582. Part.2.” The Common places

God in Genesis warned what Gen. a, 17. daie soeuer ye shall eate ofthat tree, ye shall die che death. And they that offred would not die themselues, vherefoze, in sterd ol them — — —

that they them they would

Cap.16.

Type xvj. Chapter. Of the likenesse and wilikenesse of the

Old and New league

Therefoze,by this ceremonie the p taught, that they should wait foz vhich of all other was most perfect; namelie, IESVS CHRIST onr of whom lohn lohn. r, 29. in plaine wozds teffified; che lambe of

God, whichtaketh awaie the fins of the world. And Esaie pzojhesied of him, that he should be Esai. 7, 3. led as a shepe tothe flaughter, Afterthis maner therefo:e was Chyift figured in the old sacri⸗

fereth not much. By which outward signe also,

they wished by the destruction of — thonly violate the —

Plalme. Fo, verse. 3, &c. Y

auercome, thep agree — —— imme — — Do. the

ad New league. Part. 2.

nette. And in the conenants nbich be made with Gent. 7, e Abraham „de put the 2 —

—— the monttt Sina.there — 1 — relersereced, and the people was syeinkled web — ne woo yggy Which they were - 2 Paule, in the.elenenth <apter tu the Roinans, bath verie eli declared, thatthelcague, ©

The Common places 2 16. in was t

4 1 ne of G = uh der mae 8 ue wi _ 7 — maren Dich foeriall x pzomise bu | £60 Lie it fe NS Coe

from the old

so wich them, which were absent, aud not

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Common places . -Cap.16.

t is (ail Hebr, 8, 13, When it is said, ew,. | nothe, foz that (as they laie) in

:

is heard. not, And besides allthis, our sacraments are - Sothatitis

not possible, but that faith ho

aud New league. Part.. . | - ——ů Lrengw th of rfl

of Peter Martyr.

— oy et et And therefoze whereas sabboth,

When

the place tn oine en

cy;z@dem 7 shall rake awaie their sinnes ) saith

sante:When they were duhen they did not pet offer, and then they did not pet other things ng to the lai

were taken atvaie. fo

gm as the Jewes dꝛeamed. Wherein in dur dates the sophishcall Diuines are decetned, as touching our sacraments. 11 But as touching the other. argument, that in the epistle to the tt is said, that The old testament is abolished, and made void, the new taking place: And vhereas Ieremie would make a new

' Pieretheycanscarse tel shall be diners; andthinke, — he thing, surelie be established.

Buthere againe tiseth a doubt; bitause it In 1 Sm the thing be all one as well on the one part, as verse... the other, in the sacraments of both tesfaments;

Godhad not pet taken the same him? To Apecz,8. the latter question J saie: in the it Lot in. is wzitten, what he sambe was flaine from the cf | beginning of the world. Foz tothe faxeknow- rt. 11 ledgeof God all things are p:esent,though they. art ). nu be neuer sofarreoff, Uherefo:e Chust, sceing In 1. cui · de was to come, and was to be offered foz ds

part.. The Common places Cap. ls.

| takewvpintoheauen ; all fo had, but

ab more obscurelic, and as it were ina shadowe. fd itt! * — — manifest vnto vs, our faith also may

Foz vhich cause

— — Canes uanced beyond the

—— I saie not, that it hath now saluation, but bicause Chaft is now come. — —

— be of moze vertue, if the. ͤ J answer; selfe-same thing is set befoze vs, of the which one man taeuen ther life fa religion sake. Neitheris there ante m92e bi laeued of vs, than was of them; seing their Church and ours is all one, + Ch:iff

the bozders of lewrie; at this date it —— —

and New league. Patt. . :of Peter Marryt -:

au deren dae are ae — |

happened ii they 4 ten ws: by faith, uhich am the

mind , th:ough

— — — map be made partaker — of te things

| This wozd Mama is an Hebzue ond. and $6 9113006 5 4 1c

2 4433 if it should| Ther : On ck the ancelanialt |

W ernennen

the | that Dauid saith in the | plalme; Take not away thy spirit from mee? Pfal. 5 iñ i

4 New league. Part. 2. of Peter Martyr. Cap. 16. Pag 5994 :43,10. Aale; shall lead me. Againe;Co irituall rocke- which followed them, and that

8 — | fpirit — — was Christ . . wese Oe cant” cs OCR — lee togter eereiit we be 2hwcys Inga, 9 - spirtof G DD, en the onevesired tohaue partakers of his spirit aiso. Wherefoze we

Dag

they had after a shameful sedthe Eucharist! And doth not he sate; When we are iudged; we ate cotrected of the Lord, least weshould be condemned with thisworld? — — — to the godlie: For if we giue to a 10,61. oye: Fr — 4 reward, And; He that sorsaketh his Matt. 19,19. owne,for Christ bis fake, shall receive an hundreth fold,cuen in this world alsd. 22 soltome addeth, that vnto them was promised a with milke and honie; but vnto

| the ree | e God of A- Marr. 22 32 brahar, he Godof lex; andthe God of In Fred. l ao op by een I am thy

—.— — — They shall rife „Which e e 225 . and some to euerla Landen.

And Ecaic salth ofthe damned;

—— quenched, and their wevrme shall nor

Pag. 594: Part 2. The Common places Cap. 16. Of ile dll Circumci: tion; euen as our baptisme is also. Bea and the of vs. And so great an affcaion did Sed the fa- ..

*

*

ben was — r —

as — —— — — reed wank — hrwates old and ne destament: of which the one cons- — — not that the old fathers had also this commar- the | | Exo.:0, 17. dement;z Thou shalt not lust; andthat

— bees g eee.

compꝛehended t vhatsoeuer perteineth to the spirituall motions of the mind. But vhereas he saith, that they were dzinen by feare,and we by loue; that inderd is true after a so2t: howbeit, not so,as thep were vtter- they themselues are strangers from

lie without loue, and we altogither without from God: foz they cannot obserue the lawe of feare. And that is most vntrue of all, hen he God, and therefoze they are both weapped in saith, wat they perfozmed the lawe; but we far andalso with continuali fu e thosc things, — —„— cannot so f in all points latisie

che lawe of | [ He addeth mozeourr, that

chere Rom. L, 16,

magistrates vpon 1

in name : but we

Plalrr,r.

ic; Thou:

schaling | world. Thus A winke is fo he thought of the olo fann eee eee ene 015 -Wutnew let ws examine In r. Sam. Wet Da little been; 3, verse 10.

vnto him the kin gdome of his fa- Lale. r, 33. wickedmen, anda weg be shall reigne in die house of (a | * comman-

Pag.596. Parts.) The Commomplaces Ouap.i6. commanded his people, that wer Would not rank mer Deut. 18,10 take counsell 80 sozcerers; r God

Acts. 3, 22. iy he Aas 0 _one and the same conenant, betw man, ts both of the old _ - Thiscouea.

Cap. 16.

.

"———z wr ine > 8 ea, that God chat wi

Arty.

£

Pag. 598. part.. The Common places Cap.16. Of ebe oli | it far

+

nen, F.x | N olg, 23. shall be mert iq us. Where 1. Pet 5. 7. on ot Peter 5

—

and New league, Part.2. of Peter Martyr, Cap. 17. Pag. 599.

nant. Paie rather, if they be shall pꝛouokc them toenuie. And in the meane time, untill this come to passe, let vs consider I: is 4

— ed onto the! *

them; und it: 3 * calleth some of; and it is tho! bereatter he will maze fullie call them = n _ — ——— a ͤ — At wk "LEE" ” EY 5 | * — theyare not a | onelic graffed inb * "rs * e IK | er 3%. Amann pant rods from * | w elpect al

Sem. — Gen

— bur pet Ofcbe ind, bhi ofthe on came in of 600.

The Common places Cap. 17. Aproofe of (brif

verse 36. Lohn

— nern of

pzefsedlie confefeth the two — han Lodepe' iomed tog e + the seife-same perlen: .

_

*

g 2 k * . a ö 10 verse. plalme,"uhere David call n |

autre cas

that rule is nat in theholie scripturts 5.44.3. attic obserued: fo: we read in thepsalme (as it ilch. it cited in the Yebzues;) Therefore God, euen thy God, hath annointed thee with the oile of {!1{acste. Yeers fox that he intrrateth ot the facher andthesonne, he repeateth the name of

God twise. Yesaith —— phil a, io. a bone alis cad alia in tothe THh! plans: foz there it is weitten, that In che name of lesu euerie kneeshouldbow, bock of things celestiall, rerreftriall, and infernall, .

— —— in — sewing if he were not — Aporalype — Bran

doch | =): 5: that vnto his wozdghe addeth ; without all contro

Ame: ma⸗

Part. The Common places Cap. 17. A proase of bath 5 this om, God. And so we pcrcetue to be done

the Registers, as Ecalmus himself confefeh

:

sifieth, as also Paule |

FEM +3)

33353 Tote

ted;

;

Luke. 1,35. made, were verie god. read spat thc holie

were so tathinke , Fozthe 1 di

Rom 1,3. other me

Lohn, 10, 23 in lohn; Vece be of the — Which purpose of theirs ,

The 7. leth, the connnon *

The Common places

—

Cap. 17. A proofe of Christ

shouldsaie ; This man and J cannot tei

erke for

3 Wh ns age Capay.

n e mentionet!

— f | a — Loos — a Num; and! Ie I, 2-4 ps | | is declared er side, that 32%, SAYS, va

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*

. See RWF re

ech to be witten ol hem Luke.4, 10 selfe,

* COON Eo

Part. a2. Tbe Common places Oap. 15.

Pen

' en there was mention n _—

net: A derm ton,

| annointed, not

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Dee x

and titles ¶ hrist. - Part.2. made of the eternall

Tit

is taken two maner

; 2 8 — 7 — 22 4 % * *. . 7 = = de JE * woo p. | N: 4 N the r ' : os 4 | F. Dt 5 : ig nm \ ren een l r 0 = ; OM ive” he el - udn and ti n 3 i ed mms: . v5

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these vnderstod, as simiqh out saich shouln not be direded, even vnta she death of theLozb. Indeed it ia trur, 1 . | I carris Hatthe Ethniksconfesse;that Epit hathbeene alw carri-

—

a sonne, and such other — —

20 ö de, loneof Sind towards 9.

®; 2 „ in heauen & earth. lack aich; Jesus knowing lohn, 13, 3. that all things should be deliuered vnto him. AndPaule,vntothe Exheflans,saith; He is ser Phe.

aboue all principalitie, power vertue, domit ion, and aboue name that is named, be ir

Further also, sing by the mertie of God, the deathof we are so ffedfash

mons,and che epistle aro the bretbrenof When as I wascome — happenedincomyhands(which Thad in vaine — te paring apagnds on the a icall Creed, written in his@wne Doo.y, naturall

Pag.612. part.. The Common places Cap. 18. naturall. The which D. Peter Mar- ante other waie |

de. rie when he out of Jeake : as

Master Jesias Swnleray testificth in his life. The „ | t vas not yet extant in Larine ser foorth

Ichoughe it would be both pleasant +

table to the readers, chat it my 4 few 1 cut off, both more

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The iich ab

x, humgnong vs, no; Mat Hie did no 1. Pet. 2, 22. m Paule, then befatth; & Esai.58,9, - monte * fakes became 3 Cor. 5, 21.

D 01 ay Uhich Lohn. , 29. take ae U the world. Fop

8 5 b bioowone voice GL ans i. Ih Pins i Hye + * kolaie, r 1 n * r A

9 mow

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* W this cause, as:

.

9 PLEAS uae k

Grams woe Sens 1 i 6

Loank. oh44. Goon - ira

of Peter Mattyr. Cap. 18.

— and by diuine polverereatedout Tale, whenhebeeen

%

ag rt Christ Iesus, who, when he was in the fo S0 D not to put vpon him the forme of a seruant —— pt oziginall conception, and natiuutie of coding tothe humane naturs , Now let vs go He uffered vnalr Pont ius Pilate, was 2 vo into 13 Theopder,vhich we beloze pointed, requireth,that first we should speake of the death wozd of Chyist; secondlie, of that Kate, ubereim be _

the bodie, 7 death Do.

be satficientiic 2

Part.2.

pa wee? zong wanie thing NN hich A = oy th led man afro worn GRO n 4 gvhrw ©: trange vn T0. wy |

AA PEI — fhombe

Pata. 2 The Commonplaces Cap. 18. Aeneon

* scales of Ctist in. Gals,

>, een

2 | —— 2 ao A hey — . s touchin A. ner, a my 2 Dun ry edel e n | 5 188 . gow oe — 1 dem en = 7 ea a | ww 7 F< th Arca. + e —— erer GDD. N mn . *** | 5-7 0m 0%. 2 ara, © Wr py . . n | n . IG —— — | e

WO Parts there *r n

.

— tft wn Sy > A Tn4fn Ar; . ts, by herrnal fe phe masher moxtifieng of them;'uhile de Wall rectionof Chzillt.Dtugicymplerie 3 8 Nee ATION n 4 — 7 : | n —— wee urn into Jelus,are buried in Deptt. GEUgauen r | R. „ 3 wb. | af ay oeres 2 18 72 33 * (> . | ; at it tho * *_ Wh a 3 TIE

our peruecse ius rarcase vih is alxeaie asd cose big sepul

,

He rose againe the third daie, he afcena mt6 heauen , be fereth" at 4

zie right hand of God the uber abmightin,”"

death and being closed in the sepuictye, had tas ci rewr sedthe fozce of coruption nt do:

fo muchthe moze losse, in how much his life was mozepure and holte. o then it alto⸗ Which wozd,\@- gither bchoued:firff, that fo; oursaluation Cheiff — fee; Hat by th brhten bk 2 6 294 on is obteinedfo; vs. Wherefoze,thep thich be⸗ — —ñuvLU— 2 1 him saue hi: eb saued others, bimselse he cannot saue. And he pF wi

The Common places Cap. i8.

of a plate subied to manie infirmities

blatons, ven fee ast frommise ries; — — inmmmoxall bo die; finallie, when ingot,

hath atteined aptlie teach in his — far aboue all auen, far principalitie, and pow name chat is named, not onelic in this — in che world to come. And he hach put things in subiection vndet his feete, and hath him ouer all to be head to che 38 - The verie same also deuch the — there Chats cee submission — of himselle, euen to the time of his

giozie, he gathcreth p;ofitable and excellent trine in these wozds.saieng; For chat he submittedhimselfe, — —

lab. 13. f.

that which is a great deale harder, bimselfe as a seruant, enen to his cine ens

*

,

ponder from ubence it is deriued. J say therfs: Hat noothers ace placed at th ide, but br. hose, ices fau —

1 of the re⸗ sutrection and oe of Chzist,

Pag.624- part.. The Common places

lesse we should dente him to be our head. Andif

we our selues to be the members of

bun, we mul? ot necessitie also acknowledge,

that our rclucredion is after a sozt begume in s resurreaion,

Cap. 18.

ũimill⸗ rude,

rot, God: howbeit cherein is not discerned anie paagaine, aberefozed& terne ai dur state to come, but donbtlesse in the The refurit that Paul — | — Chat, — is wateth was not bepondnature, Call eder life s hid- ( hich was sublectts the same infirmitiesthat nue 2 — A wen ons with him inglorie. 4 The gilt of — — the (putt. with that singular gilt of the spirit: ow 22 life of our soules, so is it also of the refarrection of our bodies: - as Paule testifieth in his t | n

von the (Feed. bat. of Peter Marty

we allo should wilkb in n6wnelle cF lift. Aub

was 5 . 1 | | eee off H 93% - Herein sfandeth the hole summeofqristiawat inwardlte we should be tticr renew as

the place and vegre@, wherein be is let; w allo, that we should with lifted vp eies of our mind, faftenourhope vor hl.” [> From thence he foal come to ind, * both the quack e

*

him, — — {ht anitie. But one man being moned with the inano perfecntet th them with sundzie rep:oas Werepo ts aw inde Shel Mart-13,344 pp. Hj. can

*

-

in verie ded shall not die: but it will come to passe by the grace ot G © D, that they shall be

incinded and mired withcozpozall nature, pet s@ing the bodies, therein it is connersant, be so subtile. that they cannot foz the most part be (ne; this wo2d is alsa derined tu this point, fignifiethnatures andessences, which

sigmũeth no ocher thing, than that they, ich be net wathed in baptisme, are bound to this confeisi —

on; namelie, that the father,the sonne, and the holie Ghost, do giue — ante, Nowse(Jbesiec< pou)

from the fonne; He ir is ( vpon whome chou shalt see the spi

home lohan. 133. hall des- 5

seife. By thich placcs it is most allurediie pꝛoned, that the holie Ghost is a diffina person in the most holte Trinitte, the uhich we conftantlie beleene and confefle. =

32 This also ia miet of vs tobe

that the spirit is not the same chat be his gifts

and works: (&ing Paule, in the first tothe Corinthians, the 12. chapter, reckoning vp sundie effects thereof, afterward addethz And all 1. Co. 1,11 these things worke that one and the same spyrit, distributing them to euerie man seuerallie as

, and therefoze map become like vnto Chaiff. Foz e uen as he was begotten without mans sd, so are we bozne againe vnto anewlife by the power of Gods spirit: as teffifieth Iohn, ichen he ich. 1. faith; that He which belecucrh, is made the sonne of God; and is neither borne of bloud, neither of che will of che flesh, neither of the will of man, but of God. Which thing is parti cularlie attributed to this third seing Chailt expzeselie saith; that 1 not EA.

Pag-628. Part 2. borne of the water, and; shall nor enter imo the kingdome of heaven. ' From the

Lohn. 30,23.

A fimilitude.

Rom.$,r4.

verie same also is the

led a man, uho isdeftituteof the mind of man;

GSD: and that bit ause he inwardlie refoꝛmeth vs, that we may become most web come friends; yea rather most deere beloued <iben. 1:45 77 eng 53 C — — —

ticle of our faith bꝛingeth hen it is knowne

vnderstwd. And vndoubtedlte our affections, our and the members of the verie bodie be instruments — —

wateth vnto the Romans, chat sinallie be the children of God, vhich be lead the spirit of God. And euem as he cannot

The @binmon places

d be brought fhoald take no care; bicanse it should not be they that should speake, but the spirit of thetr faanie man aske, him? Janswer, beta, that the most excellent father, toꝛ Ch2iff his sake,

should speake in them. And

. Thus doth he wozke a maruetous tr anssoꝛming in the minds of the elec, uhile he slirreth — nm

Creed . | Part.2, of Peter Martyr.

24 Andyct dathhenot by foxce constraine vnto whole wozks, but rather with effect

I 3 MIO.

Pag. 630. Part.2; The Common places Cap. 18.

fosh as 4 molt fit b:anch. And that is shewed vnto vs after this sozt. In uhatsoeuer bodie life cpistle is placed, the and firength thereof is to ans ans; Wella) bene bode don pr. "TIO

guide, and also by a most sure bond to vnite all of bovte, a if to ha wp — eee —— Co. u. i;.

bicausc he confessed him with outward voice bond the ch:tftians be the sonne of God; but neither slesh,

vatohim great a mysterte hut onelie the

dach mans

Part. 2. "os of Peter Mattyr. | 'Cap/18. rectozs,and bishops mund ba, as! r

ure). Whereakit may belounda conc

things to br

amen Gated i bak — ry "1 122

ay P EEO et PRs Yoo a

things, which

ynto him : that

— bntivs. Andindidin

uing, there betwoercellent gifts. Thefirstis, conterninig ned

we acknowledge the gift ertie .

vit vo the words, hereby th ame is gf ed bnto vs; hether it be by ond of mouth, oz by visible | e, it is all one. So chat howoften

on ot fnnes; in that ot no mn attentineears, vnto them that belzene , But and if thou dename signifiwashed with water) is

Chaift obteine spirituall clensing, And that is it

hich Paule teacheth vnto the Tphcsians; that

God hach purged his church wich the washing of Ephe i, 46.

ted. Wherefoze, after the gr; | |

Mar. 18, 19 9 the keies, Chziff —ů— : hatsoeuer ye aske in my name, it shall be * Wherelocuer tw >

" one man came the resurrection of che dead. And as by Adam all men die, so by Christ all shall be made aliue: but cuerie one in his owne order. The first fruits is Christ, then they

winch be of Christ . And inthe last and most

all. Afterward,the same spirit,bp the same power, whereby it raised vp Chaift in all va, uo be the deere members ot his bodie, will being fo:th the Cane effecs of resurrediun: ag we Eber ig. readin the first chapter to the Cxhesfiansand.as we haue declared in that article, vtherein we intreated of the resurrectionof Qist. 1651 101 129}

tat tom: fozt to a + ferrevtolome

takers of his bro | Ab

an een miserics,fo;

bodie so much moꝛe apart:

| che which es and regain, le inthe frstepistle 1.C0.15, 45 to the Cozin! gaue vnto bodies renewed the 4 1 — backs

The Common places Cap. 18. An exposition being transfozmed, became bꝛight like the sun, vp And we are not anie wate fozbidden to hope, but that our bodies shall pzobablic be adomcd with those qualities in the life cternail. Foz it sermeth altogither conuenient, that the mcm bers should be like vato their owne head. Wher- £1eG1iie + foze,ifanie man haue afleshlie care ofhisowne cart of the bodie, he dealeth vnwiselte, toobetc tt in those ji == things which manifestlie striue with so blefsed —

consideration vherof,Paule decred; that Those f chings,which we presentlie suffer,arenotworthie ofthe glorie,which shall be shewed to vs: And as in the same maner, Chaist disputing of eter⸗ — rr Hee that will find his life, shall Mat. 10%. ir. 2a 10 In the nich place, vnder the name of life; he meaneth this naturall life; the which uholoes ner withdzaweth from moztification, and the crosse laid vpon him by God, and doth attempt with highlie dtshonouring of Chzil> and his fromit': then dothhe verelie lose it, although he determine with himselfe to find it, and to re- 0 couer it. Foz he despoileth it of thosc kbich otherwise it should in thateternall felicitie with Chꝛist. But the spiri⸗ tuall and true <2iffians, ub ich by the tudgement of the wozld are thought to betrate their owne life, uhile they make oucr-fmall account of the same, taking great and infinit in hand, pes t willing death foz Chzists his sake: these (J saie) as Chist most truelie teffifieth, in losing of their soule, do in verie deed find and mostcerteinlie obteinethe same, Andthat is f fn. —ñ—3——ä - — | ofcomne.,ubich vnlesse it should first become ten in the earth, it would neuer giue ont flower o: fruit framed inthe oder of an rate of come. t Bat let vs proced, q fix, in that thing the \pritsofthe that

They that be

CT athens — — 4 — they their deũre to lone God with all their heart, and with all

as. Pug 655.

LA mike HAIR

xe percesu age full eruant Moses, inthesc wards; lt carnorbe "of chil harman should fee me and live, Theres

reioised. And vnts the he said; Blessed ,

desired chat e

Pag.649.

ee bord

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rue W bether it + stand with true pietit

aff t it it be not lawfull, . kenlie The + fry pzedestts

Cap. 1. Of Predestinatian, ( | ofthe elec, which can neither be l | K T | then shall p ber e | er SET 4 ol | | : | - — 4 N lohn 1,16. Thzilt also r | oh. „ * * % 7 pa the elec and the 5 | 17 fruit, ani thy e | | —__ N We. - +4 comior or 4 18 T3 OTE IEEE NT G* ri 4-1 of at 7 [ | — —— e | lections a great the ah fathers | 2 y betweene them a at all, o verie little; q dae the ons de fx the the, ho | elomreroofe ater mats a, toes. Pay. — — — | ; [4 Roms, 10. nts r - — a Gen. 25, 21. 8 r lachte. My FT) ond. 1 ow, as Ed kad os aw > Lg FER 1 en — Nr b r l uched; uthe Yk e Aon e, n | not be dif. a c he — g puted ol. pꝛcfirrd vnto bokes == —— 8 with uhich — — {4 : * 5 214 | | gainst the | ir: Earn vor wh th | | i | 1 ! | | 2 n r | q n * U

Yehave bores me uh aa

fo the things pzofitable and neceflarie, decreed to-gine vs, he hathde- 00597 vs creed to ginethem by this meane. © backefrom ' They ailo are decriued, uhich thinke that che indeuo}

Saiuetion doctrine; pea, et paicngwazks, is an-vnpzofitable os — — therefoze we should dat awaie their sightis but Onall, and wer vnverttandnot

scriptures | 3 vell he Pozeouer ,if koz this cause, we should denir pe- — destination, sceing after the scife-same maner, — God is certeine, and not be decetned 5 —— denie, that God fo:e-knoweth all

be safficientlie defended against; pQoy tanght, wee God commethbp our merits. Free iusfificashall J be, as Godhathfoze-knowne me. And when he lo spake spake indeed tudgement was

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The Common places Cap. I. Of Prediffination, 0 N | ner. Foz, vnto some, milke is meete; and vnto p:edeting, other some, strong meate. And this lelte dune [15;3: mug

thing, we must not

| a * New to the leriy⸗ fher la this anie let to pzeaching, that the numturt. ber ol the elec (as it is in verie ded) is certeine The cer, and vnmoneable. Foz by preaching, we go — not about to transiate men from the number ol ccthin= the repzobate, into the niumbet oftheelec: but werd not that they uhichperteine to the elec, might by pzeaching. the munisterte of the woꝛd be bzought vnto their appointed end: lbich selfe-same nunisterie, as vato the one it is pꝛositable, so vnto the other it b:ngeth deffrucion, and taketh awaie from them all manner of excuse, But whether pꝛe⸗ . to | men; so

his due place speake of. inthemeane baue —— willeth vs not to conceale the touching pꝛedestination; bicause there vp⸗ by mil · vnderstanding

thereof, cozrupt might be confirmed. Neither arc arc of capacitie,to be des frauded, fo: sakes which are not able to fatall atteine vnto it. "Ft Manic ton · Andfozasmuch as out of this malatiors by nie consolations map be had, it is

wu Docs tobe set to the learned, and to the vi 2 — Sa boy —

of Predeslination. Parr.3. of 1 [ Ons I. *

ned ; we ( and that not without iust cause) will vtterlue renomice — But if by

and ,

it lieh in cucrie |

to be faze-knowne of = 9 be1s; amm wattt is in our power to be pzede- - _ 7 —— = 25

ter hath Augulti his fit boke De cnuitate Der, the ae $

vytheef- haut

fectof pre⸗ een hatin, by grace, weare mapa

= from sinne, and made scruants vntorighteous- pet the crea.

they begin to be, want not a begin: nin

ol his

2 —— ape confoundeth not: and had added, shat Vnto . them that ous God, — — ee confirmeth Fot

rather | abfurditic: fo: they are not now pzedeffinated, Dead men

are not now they are alreadie come to anend ; nel- arenernot

weake, touching the time —— it be firmeof the time to come. But leaue we this argument, vhich neuertheles is most strong;

and let vs weigh vhat the scriptures saie.Doth

not Paulc affirme of those twins ; Before the | Rom, "e were borne, or had done either god or

that it was said; The elder shall erue the yoo

pꝛedestination. Andespeciallie, see- .Andtothe Cqbesans, wth he not stat ing it is a certeme part of the Gospell, which

S the foundations;. fr * must not be receiued in part, but fullie any of che world were laid? These places and mass niit na thus ave 96) onbing the rl nie other such like, do most manifestlie declare, . part pzoposed in the beginning.

ä 1123 — rat ther there be anie pꝛedestinationʒ lest we seeme to go about to let fw2th and define a fet- Sour ani wed and dnengined 5. jak. that emer;

we knowe that we are p:edestinate of God thei being. befoze all etcrnitie.But let vs consider to vhat end Pighius doth thus welt these things; fo:(ath to this end, to confute this;

being granted — wan wr that our doings are determined and appointed saie,andamongst — of God, befoze they be done, Foz then he thin keth,that the fravome of mans wil should peanlured, . allte P;ghius, that Jn God is neither 447 =

lobn.7, 43: cyings thhich and 13, d. Iebehoouethcharthe seripture A85.1,16. led: therefore these fond imaginations

PFF

EK —enangapo ot * ighius | our | detination. qur dwings (saith he) should in such text be deter) appoln-

| med by God then shald all our care piligence,

of predeffination. Part. 3. of Peter Martyr.

come. And that vhich was true in Chzift, how cant be deniedin other F Wegrant, chat in

Fe weather, and dzinesse we not affirme'

— — tobe in God, who infinitelie com-

= the scriptures do not onche sprake mantetie we. little befozerehearsed, astorw-

2acs. ching the twins, that Before they were borne,

dong, rr. Or had done good orcuill, it was said; Theel-

K;, &15- der shall serue che yongert# Iacob haue Iloued,

but Esau haue I hated : : but spake it also of the

£x033,19- time to come ; Iwill haue mereie, on hom I

will haue mercie. Also; Not of works, but of him

chat calleth, that che should remaine according to in Deuterononue it is

bes, 37. Hutten; He chose their soed after them. Unto

geln, 37. Paud was appointed a polteritie, —

leren l, 5, bloud. And ol leremie, it is whitten z Before that Iframed thee in the wombe, I knew thee: Chitit Mar24.24. ld; that The elect also should be deceived, if khnc0,8, it were possible: and, That as manie as were giuen him of his father, no man should be able to

plucke our of his hand, And in the Aas, we

dom J, :3, frame. And a little befoze; Whom he foreknew, those also hath he ptedestinate, to bee made libe vnto the image of his sonne. Pꝛede⸗ stination is set in the fozmer place, and afters ward followeth the confo:mitie to the image ofthe sonne of God. And in the Acts wereade, ban, that The Ie wes rooke Chrift, and crucifiedhim; ad. do the fore-know! |

tion „ok this verbe — eres n de is Ter mina, chat is, A bound or a limit: so as the elec are separated asunder front them — ne decree

to appoint anie thing, o: | pra as some purpose.

oz in respen — 8 dne e Df this,Paule

saith, that He was Gala.s,rs. Il, from his mo-

— yogi

thers wombe, beten was converted. — che also he faith, that Wee te before the foundations of the tphesa, 4. mor wie laid. Andto the Komans, of the hesatth; Before they had done either Rom g, fr. — = pra deren, eternall pzedestination of God: nherefoze the another di⸗

tion. m

un, that in, The vessels of God. whom g 4 — —— mi DIY

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The Common places

Prou6, 4. Pzonerbs saith, that God made all chingsfor l, , himlelfe and the wicked man lle to che cl aie. And of Pharao it is said; Euen to this end

I raiscd thee vp, to shew my power in thus taken, then

will hane come to

Cap. 1. Of Predislinaticn, — — Whey f

that the vnto the trers, tuen bnto the hearcs of the head, euen vnto spa-

Pzouldence map thus, y the waic,be defined; P:onidence

and, o.

frustrate. It is also

P.onidence se Gedhim Pome. felfe ts ppesent-with the things: fax nerther vid them; For in hun we uh that g to our being. And thus the purpose epistle tothe Pont. much of pzoutdence.. I Romans he saith, that The purpose might a- Rom. 9, it, Unto those things fate is allo like „ nhich gto election. But what this pur⸗ wand, if (as we haue befozesaid)it be taken fv; | rl chapter vnto a terteine inemitable neceissitie, ich za the Chesians, Fozthere it is thus witten, that the power ol sfars, the fathers haue not with- God hach linate vs according to his god The purs out tust cause ablteined. But if it ũgnisi no- pleatare. By these words it is manifest, that bose ot Sod. thing cife, but a certeme connerion of second is his good causes, vhich is not carried rashlie oz bpchance, butts gouerned bythe | and map at his will be changed; ser no cause, why

the thing tt selfe should be ol anie man reiected.

on,and pit⸗ mn | demon. Nother in a certeine course. First, to the knowhow chey ledge of God are offered all

togither 3 Whome he h hath he predeftinate. [ purpose of God from the beginning. —_ —— neither kh ls manie faine) — goeth befoxe things, oz euer they be done, new thing. Paule faith in his later 0 Timothie: Which hath called vs wich his holie calling, not - Tim. 7,9.

according to our works; bur to his | whids was giuẽ᷑ to vs in Christ

lesus before the world was. lie see, that with the pzedestination of God, is toined the eternitie of times, And vnto the E-

We are said to be ele& , before the Erhe- 1, 4 ions of the — a

| ge, and ap2eparation of che gists of God, whereby they are certeinlie — delivered, vhich are delincred: but the reit are left in the masse oz lumpe of pervition, In anos

.

Im arg. the Lord knoweth

Rom. ,. & Rom.. vcxse. a. N

te. And he addeth 3 Who (hall separare'vs .

Kras Fin

Somerumes ter saith ; that Yee would change his sentence, che p2oml- hich he had theeatened vnto manie nations; so unf thatthey wouldrepent;thatisnot tobe wider

TSS EESESSE]

S | * “are eleded and foz he is che ded of thepzince and head of all the pzedestinate, pea all the pze- none is

ferredmtothis latter kindof relatines ; which nat s — fozsomnc< as it is (as we | teth: those — 5

Epbes 2, 10. Foz. „chat we & be- | fore God. Afferward he laith, that God hath

A the creature, if 7

our Esaic. C

{ od Rnd Mat 30, 15. | bicause I am good? Is it not laufull for me to. lhe fm

dance jor : ig

nacurc arc

2 Exod y, 16. tao; Euen

that I might

vnto this end haue I raised shewin

-

Phathee vp,

of Predeftination. Patt. 3. do, are as certeine merits and causes, uhich should moue God to pʒedestinate vs;this sense

Howbeit, none of all these is the cause, 02 As contrartmercle, | — lo teach: but of so wrightie a matter we ought == ta affirme nothmg without the holte scriptures. aeg, Howheit A knowe, that crrteme baue gone amen. bout to gather this sentence out of the scrond e⸗ A plac: ou: pistle to Timorhie, uhere it is thus written; In a of these- great houle are vessels of gold, siluer, and wod: ade and if avie-man shall: himselfe from chese, he shall be a vessellto honor, and —_

of Peter Martyr.

lo: God hach in this world. as it were ina great house, veslels, fome at gold, some of siluer, some of wod,and some or claie: and he knoweth best vbich of these are tohono;, and which are to dif honoz, But we vhich knowe not, no do vnder⸗ stand the secretnesse of his will, can iudge of

them but onlie bp the effects; that vhosocuer is cleane doctrine, and liueth godlie, the vnto honour.

Neither doth this place pzwue that men can cleanse themsclues, o2 make themselues vef sels of hon: . as Paule hath taught vs, in the Epistle tothe Komanes; It is God onclie, , whidy bringeth this to passe: for he, as it were a 9. potter, hath power of one and the selfe- same masse or lumpe, to make one vessell to honor, and anocher to dishonor.

that suchclensing is a token, ubercby we iudge of the wozthmes, oz of the vnwoꝛthines ol the vessels in the church. It is God, which knoweth trulie chat maner of one cucrie man is, and his foundation standeth firme; foz it can not be decetned:but we caniudge of others, onlie by certeine tokens and effecs, And this is it,

vhich Gxist admonisheth; By their fruits yee Matth.7,r5, shall knowe them: - Neither dw they rightlie which

vnderstand the Apostle, vhich by thete woꝛds (If. Tim r. a man keepe himselse cleane from these thing)

teach that it lieth in our will, to make our selues 7: lieth not — nas the strength of oar free (omar bimso that

not pzooucy by pꝛoposi⸗ tions hypo⸗

— He will make vs able to theticall, in his wales. Pzeceptstherefoze, and ex- Elaic-42,16, ho:tations, and |

— — lone g tor ones are 4ltant and moued without tense and will. But God, when 4 en

ple. And Paule vnto the 1. Cor. i, 30. Christ was made vnto vs, wisedotne, ri nes, redemption, and sanctisication. also commandcth vs to beleene; and pet the scrip⸗

Mork. r, 15. tuxes else. there teffific, that Faich is the gist of is nothing

Ephel.2, 8. God.

13 By all these things therefixe it is berie manifest, how little this place maketh foz our aduersaries, vhich wate soeuer they turne them

The scrip- sclues. Besides all this, the scriptures do not — Pnelic isnot of wozks gina tion is fozescene, but alsoplaine contrarie. Foz Paule nt ol wozks of those twins; Betore they were kozelrene, or had donne either good or cuill, it was faid; The elder shall serue the yonger: Also; Rem, 11. Iacob haue I loued, and Esau haue Ihated; diat it should not be of works, but of him that cal - lech. Wherefoze he denieth, that either the loue o: hatred of God commethof wozks. But they A canilla: are wozthie to be laughed at, nich camll; that tion outr= Paule inderd excluded wozks alreadie done, ewnt. hut not those uhich are to be dame. Foz they ser nat, that Paule in this place goeth about toremoue all maner of difference from those two

their equalitie to shew God is fre, so that it laie in him to clec the one, and to reiec the other. But if the difference

were left onelie in woꝛks fo:eseene, hen should Paule in vaine hauc put so great anequalitie. Uhyercfoze Paule speaketh

And that we might the moꝛe s

this, he addeth; Bur of him that - Wheres foze Paule sendeth vs vato Cod, and nat vnto wozks; - | 75 111 2

idem 13. hath mercie. Allo; Iacob haue Esau

The Common places Cap. 1. Of Predbstinaria

haue Ihated. Sing Paule, what cause socuer

either here, oz in anie other he giueth of pꝛedestination, reduceth the these foure

If election Houly dethat docrine the apostic doth by all manerof gh

meanes oppugne. by works. And hereby J p2oue this reason to be firme, bicause the apostle maketh pzevestinationthe dune. cause of calling, and calling the cause of justification. Wherfoze if wozks be the causes of

shall also be causes of — tion. Foz this is afirmerule among the Logi- gd. clans; Whatsoeuer is the cause of ame cause, is can. also cause of the effra. Further,no man can de⸗

nie, but that god works pꝛoced of pꝛedestma⸗

tion ʒ foz We are said to be predestinate, that we

should be holie &blameles. And; God by pre. fn destination hath — Ebel we should walke. Paule himselfe confclseth, that He obteined mercie, tothe end hoe C should be faichsull. UWherefoze if wozks be the

rffecs of predestination, how can we then sate, ove te that they are the causes thereof; and cheflie „f those kind of causes, vhich are called efficient nation not

nation the

cause of vo⸗ cation, any

vocation

of God. Foz Paulcsaith, that It is God which

worketh in vs boch to willandto performe. And * .

| not herein bs satissied hu · mant iudgz

Fur '. | (aith, that Cod hach saued vs, not by the ws — — geo he

;

exclamatt-

425 . they bebe dae vpon, theyareblind ,tf they is nat the

>

Neither can they

sate, that they which followe

But they will-have nn man to bep:edeftinated, | ubich hath not gad wazks foze serne inthe ind 5 |

trulie in his hart, that he is freelie electedof God

nothing godin l mu ctedeth not from him. And Cyprian faith. Auguttine oftentimes citethhim!)that we therefoze cannot glozie, foz that we haue nothing that is ourowne-;and therefoze Augustine con

wold maks | of vs not to

lhe mave menen of — to belpates- Roms 8, 1.

tothe Romanes, Foz uhenhe deferibedthe ef- +4 #, &-

ben unt uri bar anten this h

ol chtidꝛen, and that

rh; ich are ding to

*

cause led andinftified. And that he

mite the riches _

complisded, if he bing to saluation those who The mer. bothrelist moze; . by reasonof their desarts of fie (ood's ute, art further from hum han The should elect un Hebt reason may tudgemoze fit. „beds.

call vnto him, theenes and haxiots. be of men, vhat consideration (J bescech you) was de had unte merits e Paule also matt Cr

noble. And

thren (saith he) vpon r calling —

Wise, not manic

which

of faith, as from | I sce indeed, that the intent of these men is not tobe discommended, which labour to aplie the sentences of the fathers vito the truth, as

much they auouch

— 9 write,that God electeth Sod. some; foz that he foꝛesawe that they would be- ;, is not

can se, sentences can

the fathers themselues required — which J tn alledging of arguments hane per- 2g fr dhe

| | twowere set, qpght <0 hawen: 63 others. — besozeh6n,of vhich ihe une nan to be placed in man (awe not, that there N

not rhat he base, obscure,and mnwerthie. — — —— was elected man dirameth faxzth of Pighius mozeoner alledgeth,

toz aur me — ,and was dodrine will followe, that men will seeke the — had deser- causesofthcir damnation, not in themselues,

veric.54.

2 TEL faith is le inthe eight

foze he added; If God be on our side, who shal! Pighius) this place teacheth, that Godismaned loue of God? Shall tribulation;or anguish? &cby the perfection of the hart, 4 not by outwery So then this doarine is not so-to be left, as

back, hehe eneth nt — the Nen 175). od!

complaineof violating the inftice of God; that Pale obleeth vnto hniseli an pet Roms,

Romy, 27, ntl, hg Io) tht he most er

to men might be the moze commended. Foz, = ethnic nee, Ba winger — — vn

And Govdissaid after a sozt to will sinnes; tow 6:2 | them i ficr a

rr them to certeine ends ʒ q foz that he suffereth * and hom, and

by them he will pt But these will punish other fumes.

m Ezechiel; As trulie as I live,

Lord,1 will not che deach of a sinner, T

but rather that he be conuerred & liue. But we —

in earth. | they call the will of the signe: foz no man can vhichare

— — gutter hat willeth his death

02 condemnation. his lawe to be published vnto all men, he hath

of Predeftination. Part. 3. of Peter Martyr, - Cap.t. Pag.23, foze, tthcther sense soener they followe, they ffitutionof things, shall neuer out of those woꝛds conclude, that God vtterlie and by no meanes willeth the death of sinners, oz sinne. | 32 But they first chapter ofthe boke

1 on of the liuing, But il (saie they) he by ane to chat man, ic had beene better for him neuer maner of meanes wilieth sine, oz the punish ro haue beene borne, He being reteced, and,

answer,that Chit said well, that It had beene better for that man, thathe

ture, thereby

euill things. — — — — - God. Wherefoze — that It had beene better for Iudas that he neuer beene borne. and as whether it touching God, it had nat berne better: fo2 by hav beene him, both the counsell of God, our —— — — fice and power ol GOD apeered the miye

that they sale, that manie Noman

| fall into suspicion of their ; foz ont can gather ETACHIOE , is; Hee hath — — + oftheholte scriptures, — — — in place Latin tranflatton hath, e effectuall arguments — — will hane that place God wilt sometimes reueale it by acerteine sts mall argu:

teth of the vngodlie. ae your dettruction. In ubich words is witha As

that God with this laughing, thatis, touching

manifefflie repugnant with marie other cret tudgement, it cannot bevzawne to a com / ments chat — — Sap'ts edto mon rule. Jnour time indeed that a be is a rekat ic. 9. haue deceiued the peopie by fatse pzozhets and = a. to haut comanded that Acbab the king should | — — be deceined, — — blind the hart ol m my iu Francis least they should see; we mustneeds knownethe truthof the Spicra,

well to be spoken vmrto others, but vato him they nothe bwke : fo: that he knew most as

— against the holie

be underffod ofthe firstcom wthisdesperation, hedied.- - —

Pag,24- Part.3. The Common places

God would in this man, by a certeine si feare agular, and waie others from the like wickednes and an pietie. customablie hap⸗

pencth, as far as we can gather out of hisfozies; neither also can ante man, by the hole scrip⸗ And peraduenture

either we of chem that without all — oz else of the god⸗ lie,andof them that are now called. A Fr talkte of they either nothing regard these

e godlie 9 ——ů— —u—— no they will not lufter themselues ante lang time rn

that they belong to

that uhich is first, by that ter. — ORAG — 0s as

+ dogrine, ame tat ' things allo uhichbeing vnto the end. Wherfoze, 2 Jon as ongimall sinne is one of the

| hereby we are.condemned,tt cannot,

Pighius vnderstood not our we late.

which are ubich be

unselfe bath appointed. And fozsomuch as this is not dane of himrashise, but by

Now if he contend that Cod after one sozt willeth, and is not the cause of sinnes and gov wozks; we also affirme the same. But pet in the meane time, let him cease to count it fo; a — —

oziginall sinne, we also affirme, that it goeth not befoze pzedestination oz repzobation ; but onecesine follwetht : t: Bat Gov woul

counsels of — thay conadante eve whereof,

and not to haue mercie on others tom he 10 ued not: so that if they, which want that mercie, vhich is bestowed vpon others, do lead their life in oziginall sine ; and when they are come to age, and to the vie ofreason, do adde vnto it

Cap.1. Of Predestination

of Peter Martyr, Cap. 1. Pag. 25. Gon had purposed in himseite, hen gine anie such fond deuises. Neither tan J ber

benen in the beginning to create 7! persuaded, that Pclagius himselfe, if he were

altue againe, would moze diltgentlic colour bis

1 crane:

- 36 That which we haue hitherto pꝛoued

Part..

wars 7 — — Rom. 5. lt. anie or was faid;The 2 Jacob haue Iloued, but Esau haue I hated, that it stwuld not bee of works,bur of himchat calleth. And Pighius las

bourrth in vaine, to haue this sentence ol Paule

fable ; namelie, that they, after the tudgement, chall bem this wow happie, with a certeine © _ natural belednefe, wherein they thaltconty malie pzaise God, aud

mamfriflie afterward declareth, faieng; Hee 1pmycr.ts, hath mercie on whom he will, & whom he will

he hardeneth. Further f ünne were the true It fin were cause ot then should none be elec- ide _ ted; sceing God that all men are "70 redeffied with it. nba Augustine rone Ron

be elected, — of he this

fects of re= pꝛobation

— — alreadie spohen. The first ***: of p:edcftination is Ch:iff hum · Ehaitt is the

lelle; fo:theelectcanhanenoneof the gifts of gra crct ot

God, vniesse by our Santour it be ginen vnto p;coctinethem. Chen alfo let there be put those effectes, ticr.

which Paule describeth in the8.chapterto the ver. 8.

he saith; Whom he forekne w,

Pag.2 6. Part. 3. The Common places > Cap.1. Of Predefti 8

Che state ek

from

will make blind and grole the hart of the pen Plus ce whether dam were of the number | ple, that they shoull And God

first man of be gathered either byhim by enill av — — py —— ——— ome —

in wearenatrepꝛoduce ono; sinnes: and finallie,the declaration ofthe them, not 5 power and iustite of Cod, is the last effec of re- 40d is vet dam. And fozsomuch as by his free p:obation,x all these things followe rep:obati- alite the would not bestowehis mercieon manie, — — — — ay ä 1 benefitsok God, hit 1 Were. „a

| perpetratlie — tt rc St ned.se fuxthof God

coꝛrupt nature; vhichalthough Oed common to all men: foz time to be beautifull wozkes, pet befoze God

thep are sinnes. Pozeouer, accozding as their

wicked facts deserue,God manie times punisheth in them sinnes by other finnes; as vnto the

Romans z Manic ate said to haue bene deliuenot as God.

the sinne of the first man.

not bee

this

said to haue bene the of anather

finne ; foz if it were the first finne, it had not as

nie other strme befoze it: and that God vtterlie

willednot that sin, it cannot be said, foz but all men will not mt ae2:ehis will, how could it becommitted? And he should late, o man tan cha went £2 sawe that he would fall, i he were not confir- lenge to himselte learning oz gd arts, which 2 Um

is not endued with reason? wit: and yet doth it *.

not to haue beene the authoꝛ of it; fo2 that hee wall it, but soꝛ another end: neither suggested

lohas.53- — Ye shall not haue lise in you, vnles

verse. 37.

verse .

verse. 29,

eate the flesh of che sonne of man, and drinke lis bloud, Hall we take it, hat all men cate the fesh,and dꝛmke the blond of the Lord : And

ys nght notloto be, whit will these men, hen we saie; No man commeth yato me, vnles my father drawe him,therof

ter that he had made mention of the cating of his ficsh, and ot che winking of his bloud: the Jewes were bp reason thereof ostended, and the disciples went their wate; vpon occasion whereof Cherst said; No man commerh vato me,ynles my father drawe him: thich he ought inno case tohane said, if he had meant torep:oue onelie them of inũdelitie. He shousd not doubtlesse haue made mention of the father as though he dꝛew them not, if he gaue that gift to all men. And Augustine, vhen he interpzeteth this place, saith; Whie he dꝛaweth this man, x dzaweth not that other man dw not thou tudge, if thou wilt not erre. In which woꝛds hee decla⸗

. reth, chat all men are not dzawne of God. And

in the selfe-same chapter it is waitten; All that my facher giuerh me shall come vnto me. Wherfaze, if all men were dzawne, they should all come unto Chziff. And in the same place it is witten; Euerie one which hath heard of my father, and hath learned, commeth vnto mee. Swing then manic come not vnto Chit, ther, by is declared, that mantencither haue heard

of my hands. But we sce, that manie fall from therfoze we ought to thinke that

saluation, and those are not giuen of the father vnto Gxist. 39 Buthere also the aduersariescanill that Although no man can take them awate, yet nenerthcieffe men of their owne accoꝛd may go awaie. As if a man had seruants, beeing bimselte a lozd of great might, he might doub(lefse saic; No man can take awate these

seruants from me, and pet they of their owne | God should heale Meciteth

acco:d mate go from him. But how vaine this

their canillation is, the wms which followe ,

declare. Foz Chaift addeth; The father which gaue them vnto me, is greater than all: hy trhich wo:dshedeclareth that therfoze those,vhomhe

on. Part.z, of Peter Martyr. Cap. t. Pag. 27.

which thing ING, touching the the pzevent. temptationof the latter times; namelie, that t abide, If ir were che elect should be decciued. Matr.24,24 In the of Tohn,Chailt saidʒ er. 7, 44 that No man commeth vnto him, but hee vnto — of che father: which place hath same sense wich that other sen — — No man commeth vnto me, vnles my facher drawchim. And lohn Bap⸗ tit, as itis wutten in the 3. chapter of Iohn, Versc ay. wen be heard of his vilcples, ch heilt bapti

sed mani, anfwcred; that No man can recciue anie thing, vnlesit be giuen him from heauen. And in the selfe-same chapter; The spirit brea- Verse g. theth where it will. it be spo⸗

ken ol the wind, —— pled vnto the hotte ghost which regenerateth: fozto declare the fozcc of the holie ghost, the st⸗ Gn is taken from the nature of the

But this is moze manifesflic set fozth in Mat- Matt. 11,2). the u, ichen it is lad; No man knoweth the fa- | cher, but the sonne, and he to whom the sonne will reueale him. Whexein e art taught, that —_

the reuealing of Chatft is not ginen vnto all ln

etheethanks 6 king of heauen and bid. ver a3. of e char hou hast hidden these hing $

fromthe wile undyudere men —

led them vnto babes. There also is declared,

that the reucaling of truedodrine is not common vnto all men. But if thou wilt sate, that — therefoze it is not xtuealed vnto the wile men fo: chat they will not recetae it: — lowing dw not render this cause;but rather de⸗ clare, that the will of God bath so decrerd: foz — — And a⸗

nto you it is giuen to knowe mysteries, but Matt. 13, f. vnto them it is not giuen. And he said, that her so

- Pozeouer. the

* mercie on WH Exod.z2.1 haue — and will shew-compassion on wt whom I will shew compassion . Also that which is weitten of Pharao; To this end have I rai- Rom, ty. sedrhee'vp;; chat I might shew my power in Exod.g,16, thee, An he saich allo, that Some — are Rom, A2.

Part.. Peter also in the Ades of the Aposiles, said A&s8,:3, vnto Simon Magus; Repent , if peraduenture

Pag. 28.

G OD forgeue vnto thee this they saie that in this place P but that grace is common vnto all men: but he was vncerteine whether Simon would rettiue wepentance nothing helpeth them; foz, as the apostle teachs is the gilt of eth vs vnto Timochic, Euen repentance also is che gist of God. Fazheadmonisheth abishop,

that resiff, if peraduenture God gine vato them to repent. Whereby is concluded, that it lieth not in the hands of all men to returne into the wate, vnles it be giuen them of God. Paze-

Mat.1z,3r. Ouer,some fine against theholie ghost; Who ate not pardoned, neitherin this world, nor in

che world to come. Sa as it is manifest, that

vnto these men, is no moꝛe offered no: A®s.16,14. common. And in the Acts of the God is said to haue opened the heart of the woman

that sold silkes, to giue heed vnto those things which Paule spake: uhich is spoken, as a certeme thing peculiarlie ginen to that woman. And this place maketh that plaine, which is wꝛitten in the Apocalppse; Behold, Istand at che dete & knocke, if ame man open vnto me, &c. Foz we are said to open, in as much as God wozketh that in vs; foz he maketh vs to open, t it is he which giueth vnto vs to wozke Phili z, . dur it is sary vnto the Philippians, And in the C it is manie times wzitten, Matt. 20, 16, that Manie are called, but feu are chosen. Paule and 2 also detlarrth the libertie of the spirit in distri vuting his gifts, vhen he saith vnto the Cozin- 1.Cor.1z,r1 thians; that One and the selse · same spirit di- {tributeth yntoall men as pleasech him. Which sentence, although it be meant of graces + fre gits, as they terme them; pet mate it no lefse be transferred vnto the grace, whereby we are renewed vnto saluation, seeing God is alike

fre in the one and the other, | 40 Lafflie, whilest these men thus Srate is grace common vnto all men it — into nature: which in no wile agreth with © thg doarine of the holie scriptures, And how much they are deceined hereby, it mate casite bee pzoued; foz that they seke of these things toinferre, that it lieth in euerie mans power to receine grace, then it is offered vato them. Which in no case agreeth with the holie scriptures; fozPaulesaith,that We are not able to chinłke anietbing of our selues, and that all our sufhciencic is of God, And vnto the Philip pians he wuteth, that God workerh in vs, both to will and to performe, according to his good will. And vato the Cozinthians, when her had 1 Co. ig, to said that he had labozed much he added; Not I,

but the grace of God which is in me. To the

The Common places

to hold fast sound docrine , e to repzoue them

Cap. x. Of Predestination, Romans he w2iteth; It is not of him that wil- It is not inleth;norof him that runneth, but of God that cur power hath mercie,Which cquld not be true, it it lie in v rr our will to receiue grace when it is offered, n

ine to Simplic 91 1

— In Ezechiel the

is said;

that God himselfe would change our harts, & in Exec. 15% steed of stonie harts, giue vs fleshie harts. And Dauid in the 3 Incline my hatt, Pnal. cg

6 God vnto thy testimonies; to declare, that it perteineth vnto God to bow our wils . Which he in another place ment, then he said; A cleane Plal.;r,1o, hart create in me, 6God, And in the boke of Wisdome it is that No man can haue a chast hart, but he vnto whom God shall give it. And Qzift most manifefflie taught, that An e- iat nt. uill tree cannot bring forth good frits. UWhereze, so long as men are not regenerate , they

the :0n2 uerfton of infidels,

of God

men are not ister ver allured am moued vnto God,Uerelie fozat he willeth;as1t u rao;Tothis purpose haue Iraisetthee vp, to de- Nom, 15. clare inthee my power, & chat my name might be spred abroad throughout the whole earth.

Chaift knew verie well as he himselfe testisi/ Mat. 11521. ed) that Tyre, Sidon, t Sodoma would haut bin ci. ao monuedto repentance,if he had aucb to them Shen bun the miracles + doarine vhich he granted to the — — Jewes. Wherefoze, foꝛsomuch as he gaue not chem, as those things vnto them. they wanted that which was suffisufficed vnto saluation. The Loꝛd also said vnto cient. the Apostles; haue chosen you, bur ye haue not john. 7.16. chosen mee Mut bythe opinion of theaduersa- It auer ries, that vniuersall grace being granted, no (aces are manshouldbe chosen of God, fozsomuch as he compelled should be after one and the selfe- same soꝛt vnto lac, that

should shuld not be fozmed of him. haue planced(faith 1. Cor gj 6. Paule) Apollo bach watered; but Cod hath giuen the increase, that is, lifrandspirit. But if those things should be granted to be common vnto all men, he should rather haue said; Ye

the spirit life, and

_ — the same against the daie of

the Lond. Tchich woꝛds plainlie declare, that all

whole is to be ascribed vnto Cod; namelie, to begin and to And vnto the Cxhest all things, according to the Ephe. f, t.

said if euerie man had in his po⸗ — os not fo take tt. A)

e m out power to rercine the grace of Gd.

tien

things arealike set fozth v al men are unt pzedestinated to attaine ums

Lube.z,6 general. Altfich | ching the preparation of eternal saluatiun; John. C45. All shall be taught of God; All shal know me, which should net be „ unlesse unto euerie man rar fr6 che least to the gteatestʒ I willpowre of m were set loꝛth, so much of the grace of God, as

spꝛirit vpon all flesh. Shall we saie, that ia mme

he grace ot | to be restrataed:but we fetchour reftraint further off, x ascend vatothe eleaion of God,x vn⸗ to And vhethcrresolution (J be- ʒ and uhether restraint

cause f0: pꝛobate lead their life togither,and are not knowen vho they be, it is mete, that there hond be pꝛeachung vnto all men, least that foꝛ the re-

=

the govlie,uben they sec that the repzobate left in their owne sense, and belcene not, do vn⸗

d Roin the first and secondchapters, = tures teach 43 First He adneclaries imagine, that hey decrid to are letters foꝛth of the mercie of God m that some, and to leaut other some, and grant it common vnto all men. But if wer

Part.).

— — these men deeame.

— hep grant m3. —————— inferre, that his bene site is common —

—— — touching it, it might be sufficient —_— fo: all the sinners of the woꝛld. But although in vn a, it leite it bee sufficient; yet it neither had, noz hath, noz shall haue effea in all men, Which the

Schale · nien alsu contesse, hen theyaifirme, suffictentlte,

God,and |

" \£hiaisotsobtecedvnto vs, that the Apostle compared Adam with C hut, andsaid vnto the

Rom.51,7. Nomans; that Euen as in Adam we all die, so 1.Co.15,23. in Chrift we are all quickened. Wherefoze by — — the grace — Chast

dcrtoed, wen headlong into sinne + into death. But seethey maie easilie perceiue, — — — ther⸗

scope gathered touching W

of Peter Martyr. / 2 1. is Per accidens,that ia,

ing the thing it selfe declareth the contrarie, that this similitude

tion, First we takeittobe spoken of alt eltaten

and kinds of men; namelie, that God will haue some of all kindes of men to be saued: which

— cha⸗ — — tne ens 4m gs estate oz kind of men is he added; God will haue all men saued. Agif bc should haue said, No man is letted by that vocation and degree, herein he is placed, so that it be not repugnant vnto the wozd of God, but that he maie come vnto saluation: and therefoze we ought to pꝛay foz all kind of men, Buthereof we cannot in

— — — of the floud, all liuing creatures are said to

Pag. 3 t.

baue bene sanedin the arke, with Noe; vhere- .

as there were but onlie some ofcueric kind ga⸗ thered together in it: 02 we maie vnderstand it thus; that God will haue all men to be saued; foz that as manie as are saued.are saued by his

will. As it a man should sate of one that tcach-

And this also is like, if a man pointing to the gate of a house, should saie, that All men enter inthis wate; we must not thereby vnderstand, that all men enter into that house, but that as manie as d enter, do enter in by that gats

not herby he offtimes. stirred vp to liue well. —.— respec this will of God, we easilie grant he will haue all men to —

ö o. *. £8 - >. £ wa, FF & oo ERS. 3x. IE TT BI ESE on ge Wed2F In ater Ie LOO =. , . nf EF BIS

Pag. 32. Part.. Ihe Common

lch, 5. be vnderttod; God lightneth everie man which Matt.11,zz. commeth into this world; Come vnto me all ye which labour, are laden. are pw

ties of men two socteties of men gere den, theother of the vngodlie, mut both'societies baue their Jane patthedtogether vnuersall pzoposttions, vniacrsalt- — — — ne, . lohn.£,as. thesame;Allmen shall be taught ler.z1, 33. All men shall know me, ftõ the least to che grea- Ichn. 12,33. v — — earth, I will drawe althings vnto my selfe. These vmuersall pzopositions, thep be vnderstod of the godlie, which are elcard, are not locl.:,:8, true: as arcthese also; I will powre of my spi- E1a1.65,23. rit vpon all flesn. And; All flesh shall come in my fight, and shall worship in Ierusalem. A⸗ * game; All flesh shall see the saluation of God. e Agame alsd; God listech vp all chem that fall. Now, ub lich nat, that these things are to ber understood onclic of the saints / Contrariwise, to the fellowship of the vngodlie perlohn 3, 32. teme these sentences; No manreceiueth his te- Mart.10,:2. (tunonic and yet manie bel@urd; Ye shall bee Phil.z,21. hated of all men. Againe; All men seeke the _ —— qꝑ ger 14;}- haue declied, and are altogether made vnpro- : * frable,thereis none that g

—— oꝛder oz fellowship of they perteme. Which if we in this pzesent place do, then shall we applie vnto the saints, and vntothe clec this bane

of Predestination. Part.3:

we haue it not in our (clues — —ů— —

fall and sinne, which was brought in into our

whole kind, by the first man. The ©thmks allo were inercusable,fo2 that they perfozmed not that in tuull tushice, which

late in them to do. Uherefoze nothing can bee inferred of this place, vhich canp:one the sen: tence of the aduersaries. They thinke that this also maketh with them, vhich is spoken in the selfe-same epistieto the Komans; Is God the God of Iewes onelie, and not of the Gentiles also? Ves, of the Gentiles also. Theplaboar of this place to inferre, that God gineth vnto all men sufficient aid, fo2 that he is the God of all men. But they should consider, that Paule there repꝛoueth the Jewes,foz that they thought that

the beneuolence t grace of God was so bound unto them, that the Gentiles were vtterlie ercluded : sothen he declared, that God hath not

tiles should be giuen grace, which might suffice unto saluation;sceing that neither all the Jews were partakers of such grace. And wee speake this,not as though we denie God to be the God ofall men; foz we knowe that enen the wicked also, will they oznill ther, are snbien vnto him;

at the least waie, he pumisheth them foz their cwhole 65d uill deserts. But he is peculiarlie satd, to bee aun the Godof them,vnto whom he hath giuen to dun be acknowledge himfoz their God; andhauing

acknowledged wozship him.

him, to

47 But that place soemeth to be of moze dif

1.Tim4,to, fcnltie, hich is wiitten'vnto Timothie, where God is called the sauiour of all men, and espe⸗

von oon Clallie of the faithful. An which woꝛds. this woꝛd pots ge, that is Sauiour, is to be taken, not as — nu though Godgiueth vnto all mencternall saluation, but as it signisieth, that he pzeserueth and defendeth all men from manie euils, which o⸗

no: church, but would bzing to naught, — gods, and all things vhatsoener

mans life, So therefoze God is — all men, in that he dziueth awaic so great euuls from men. But as touching eternali saluation, that is to be vnderstod of the elec onelie: and r. therfoze it is addedʒ And especiallie ofthe faithfull. Foz — — bene, hey — —

dachi. weelbthat also out at the

>

of Peter Martyr.

Cap. t. All daie long haue I stretched out my hands vnto a that belecueth not, bur speaketh againlt me. Out of uhich place they can gather nothing else, but that uhich hath oftentimes bin said;namelie,that all men vniuersallie are inui⸗ tedofGod; that the pꝛophets were sent indifferentlie vnto all men; that the scriptures are set fazth to all men. But this makes nothing to the grace ot essicacie, uhereof we speake; we grant also that he standeth at the doꝛe and knocketh, x Apoc. 3, 10. will enter in, if anie man will let him in. But this they should adde, that there is no man, uho can ot himselfe open; but it is nocessaric that it — of the meere gadnes of him that knocketh. And to commend also the mercie of God, thev bꝛing a sentence of Esaic; Thougha mother can forget hir children, yer Esal 4.16 will not Itorget thee. Whichsentence doubtles, Saks verie little oz nothing at all perteineth to this matter, vherot᷑ is now intreated. Who cuer denied, but that God is constant of faith, x stand⸗ eth to his pꝛomises + couenants: his doth God in that place pꝛomises of hunselteznamelie, that he will not fozget his pꝛomise. And we also cuerie where hitherto haue taught, that the pzedestination of God is most certeine: therfoze, uhe⸗ ther this place of Esaie be vnderstod of pꝛede⸗ s{tination, oz of the conenants and pꝛomises; pet doth it not therof followe, that it is tobe vn⸗ dersfodof all men. Pighius alsocannot abide that, thich both Augustine and we saie; namelie, that The do serue the purpose of God, to aduance x set fozth the power of of Godg: whether scueritie; and laithfurther, that God hath no Hr geneed of this crucll dealing, ta make his name,,.. the famous. Which thing he labourethto p:wue by purpoce — — 22 Eccletiasticus. But that is thus to be inter pꝛe⸗

ted; that None of vs ought to thinke, that God —.— nerd of the works of men: foꝛ his feliciabsolute, without the aid and

— But that the iustice of

Pag.33.

siasticus; God hath merciepn all men, & wink- & 23. kerh ar the finnes of all men, becauseof repe = Keele: 153

king at sins, it is io farre off that the wicked dw vnto ware

to the pzedestinate onelie tu returne againe tothe right wate, after that GOD

Parr.3.

some-ubile with them. IS 48 And touching answering to oblections, — * heere will J finish, andconsequentiie end the foz a while third article ” this wee will in the doo go meant time put pou in mind of; that the rep2owozzes, ® bate map sometimes in some degree do god

the pzedeltt- 150zkes: and that the pzedestinate on the other

natt may

Pag.34the first part, Saule mate be vnto vs an exam ple and firme testimonie; foz he was at the be-

1.King.12,2 which repentance commended.And also Ioas the king, as long as

Ezc<.13.24- Ioiada the picst lined, behaned himselte well, Ezcchiel alfo teacheth the selfe-same thing, when he waiteth; If a ri man depart from his righteousnes and hue wickedlie, I will sorget all his rightcousnes. Bea, and experience it sclfe testisieth that there are many which haue liued indifferent honestlie; and pet do at che length, in the last time of theirlife perish. Wherefoze it is manitest, chat in the repzobate, god wo:kes sometimes haue place, dich come not from a sincere and a perfect faith, from a faith, that indureth but foz a time; and therefoze they cannot simple be said to be god,

ted, da fall into hozrible crimes :; and therewe maile affirme , that god wozks do serue vnto pzedeffination ,, and

The Common places

Cap.1. Of Predestinariam

side, maie fall into sinnes most greuous , Of gular

— vpont bs; Secondlie, if there be — — — — of God be taken awaie his i.

stice, ubcreby he is said in the Scriptures to in neceflitie

render to euerie man Acco:ding ta his wozke, n

These things being th2onghlie declared, J trust

the article pzoposed shalbe fullte satistied. Tow

ching the ficlt part,this we said first,that neces- in den.

sitie is defined to be that which cannot be other tu u dit

wise. But the principles 02 grounds of necessi na. sometimes sometimes outtie, are inward and ward. Things vhich of their owne nature are ofnecefsitie, and of an inward either << they are absolutelie necefsarie, as God: and nun whatsoeuer if they be changed, include ir: nnn contradiction(as they speake;) As, that foure is 5 o not an enennumber,oz that foure and the are A duden not seuen,and this is called a Geometricall ne- * cf celsitic; fozthat it sufferethno varietie. Other un —— 2 absolutelie and simplie, vn tricall ulesle they followe the accustomed course of na- ci. ture. Fire is (aid of neceflitie to burne that nich is apt to be burnt, and the lune allo of necessitic perpetuallie maueth; but these are not simplie necefarie: foz God is able to let

ofthe clout raine; This allo mam o, ht Howe.

was by nature to the G B bluten — nardnce — Dee ten vai

of Predeftination.

Patt.3.

other a diuide d sense : as saie, chat it is not possible that vhite should be blacke ; that will be granted, if these two things be taken toniunaiuelie and togither; namelie, that one t the selte· same thing, should be both uhite and blacke, ubich is by no meanes possible : but it they be taken apart, then it may be said nat to

certeme places, uhich emdent-

222 the same. Least anie 1 : - > =o a innention, Chzift said ; It must Ma 20,19,

needs be, that he should be delivered vnto the Ace. .

Iewes, to be mocked. This necessitiecan be of

no other thing inferred but of the definite comrsell of God: which Peter teacheth in his sermon

The elect also, if i — 1 · were he e so, if it were Manas,

deceiued, Againe ; Heauen Ibidem. 35.

passe, burmy words shall not passe awaie. Jn which wozds is signified, that all those things, which God hath spoken either in the scriptures,o2 in his eternall determmation, . ne: Didye nor

knowe that it behooueth me to 3 Ps

| 1 father? Unto Ti-

Paule wziteth;The firme, God knowerh who are his. And in Iohn;

Whom che facher hath giuen vnto me, no man John. 10,9

things what= Plal.115,5.

can take out of hath doon boch in heauenge

t neither is it (as some thinke) a denise of man.

of fo:eknowledge, perteine :

fo: although in this vminersalitie of things,manie things are said to be done by chance; pet dence. that there is nothing, Wbether

beit neuer so nal, but it is subtect vnto the our f l.

p2ousdence of God, therefoze also hathit nee nge

; tie, which we call, necessitie of certeintie; and tit 0; cou?

others, of consequence, But if, fozsomuch as :ingent,

tion Randeth Tim. 19

Pag.36.

fo:cknowledge,o2

And as touching the will of GD, we must | that which thinke, that in verie ded it gouernethand mo- God willeth, he also-bzingeth to passefo: vs: derateth all things, ubich thing is of all men foz as Paule saith; He worketh in vs both to commonlie. Foz although men per- will and 5 | ctiue and feele, that they by will dw decree and

neither inuerteth noꝛ destroteth es; but so Te Mett. wozketh in chem an is agreeing with them; and men therefoze, toꝛsomuch as the nature and pzopzic- not na:

the poets. Who (as we haue saidbefo:e)if 1 connexion of causes, auer

thep vnderstod the which God himilcife is the ruler, and modera⸗ — — — opinion ; although, by reason ofthe abuse of

change: which is ous, wicked, and far from the wise men of old

time ; vho expꝛesselte declare, they vnderstod the will and — _

God. The verses of Cleanthes the Scoike,thich he w2ote

this matter, Seneca in his

18. boke of

vererly de- are mmmh te tyre ofthe will. one part, }

one

other part. Wherefoze we confesle, that if we

haue arefpec vnto God, it is appointed anddecreed what we wall dw; foz bis knowledge is passe. Ch fo:ecknowledge; faz he hath is wzitten

by certeine places in the scriptures, vhich otherwise at the ürst sight sceme to affirme a change to be in the mind of God; as is that of Esaic, when he thzeatened to Ezechias the king, pꝛe⸗ sent death; which p20jhefie neuertheles God ser⸗ The cer. medto change, vhen he pzolonged his life fit tinte of teene peeres. And to the citie of Niniuie it was tbc fc:e= fo:ctold, that it should be destroted within foztie nowledge that they are possible. Which we will declare daics; vhich example of the; Chaif, vhen he haue asked of my fa- ag at according to the causes of the disease 77. 58 4 he was then sicke, and therein was 221 made no lie. But as fozcknowledge, as GO D fozeknew, that the king should be in danger of that most deadlie disease; enen so fo:eknew he that his life should be pꝛolonged fiftcene peres, And as he fozcknew, that the sinnesofthe Niniuits deserued pꝛesent deftruction; euen so likewise foꝛeknew he, that of his merciehe would giue vnto them to repent, and to be saued. By the verie which rule is to be er⸗ pounded that place of Ieremie, in the 18. chap- verse. d. ter, wherein God saith, that He also would e his mind, or repent him Fe planes, whi. citie, natsbn or kingdome, i would repent. But what shall we saie of Paule, who waitcth to the Corinthians, that He chastised his bodice, and 8 it into e that he might not be a wyp Wanie What ment he to change that firme chaise of Gen: Uerelie Paule ment not, that bis bodic. be was able to inuert the ozder of the pꝛedesti⸗

ion of God; and therefoze he The saints A wozke well to the end

Part. 3;

And he said that he would not become rep2oued, that is, he wouldnot be found and accused, to leadhis lite otherwise than he pzeached: uhich

kindof vice all men disallow, detest, and demne. Wherfoze in that place, was not intreatedof the of God; but of thatkind It is dit<o= of crime, they are guiltie of, vhosocuer yestic foi a giue god monitions, and in the meane time, mau ta glae they themselues lead their life most wickedlie. $000 adm®- Although if a man will. nerds refer these things to liue wice tu the tudgement of God, he might well grant cui. the same as touching pzesent iustice m iniv ftice; but not acco:ding to firme purpose, wher⸗

of we at this pꝛesent intreate. x

54 Cicero, amanotherwile full of wit, and ol god literature verie well deseruing, was ex⸗ cerdinglie deteiued in this question; as it is euident by his second boke De dunatione. Which thing Augustine declareth in his fist bake De cimrate Dei, the ninth and tenth chap⸗ ters. Foz he thought it vnpolsible, that the fo:eknowledge of things to come should not ouer- Cictres o: shꝛowe the facultie oꝛ power of mans will: therpinton re= faze he toke awaie all maner of pꝛedestination pugrant to q; fazetelling. Which opinion, how muchrepugourrtli> nant it is to our religion, all men vaderstand; (ring it is staid vpon the azacles of the pꝛopets, as vpon sure foundations. And it is waitpioptets ten . that Ood did neuer anie thing, uhich was of things that ante weight. but he sirst reuraled it vato the p:0- — phets. He shewed vato Noe the destruction Gol ——

Ter.25,verse selle· same 2 be gauc charge to fozetell 8, and 12. the captinitie of Babylon, and the returne from

pꝛochesie, that Chaist — — cine of the faze bnte vs soconstantis che authozitie at premoghets — dns) —

——— — fies of the stars, were more tolerable than fozcknow= Cicero; fa2 they gane some vnto God. — But if he be denied to things to bam ban comme thereby alla is he denied tobe God, Darobe Son. vid (alth; The fcolish man said in his hart, There Pial. 10 T. — , — 4 — — |

them not. x chat he will neuer punish them. And Cicero hath giuen vs occasion to

mt, cthin Cora, and thehighpzelt thusreasoning C:ccro, togitherʒ that Cotta desitrd much, chat he might

Part.3. of Peter Martyr. Cap. f. Pag. 9. [ | reason of his dulnes, it seth not thecourse oz connexion of causes : but if they

be referred

do in ciuill matters, and delt inlawes # iudgements; he rather retecey the fozeknowlevge of God, than he would lose the libertie of the will ar man. Andfo2 this cause Augustine saith of htm; Those which will be free, he makethsacrilegers, so that foz defense of thejr libertie, they spaile God of his fozeknowledge. Ciceros reason was; I the will be free, chere tan be no sure connexion ot causes. Foz if it were fure, it might not be bꝛoken by our will: and il there be no sure connexion, then fo:eknowledge cannot tand, and therefoze he affirmeth, that Gov

what things shalt come to

(as faith Augu- 80 stine)which lo wozketh, that it is by no meanes ling wzought ; andsucha causeis God. And there c:uce.

is another cause, which so wozketh,that it also is

The will of man is pla⸗ ted tu the

ol causes, which God toꝛeknew; thereloꝛe there is nothing in our will. And fo: this the argu⸗ ment is denied, bicause our wils also are to be

haue a care ot men: Our wils (as saith Augu- —.— . tine) are able to dw so much, as God would aon and fozeknew they shouldbeable to do: and Note a catschatsoeuer they are able to do, they a__ Bu⸗

two sotts of neceffitie; one, thereby we Necessity of | kaffer those things which we '* #5

neceitte burrech the will.

Net tuttit — should will ante

5 —— — 4 —.— Augustine in his third boke be ubero bind, in the scrond and third chapwhat | | | thin great manie men, which either would things ; fo: so great is the perspicuitie of the wicked f will | mind of God, that it can also most certeinlte

men wish foz in this question,

owne accozd. and freelie, will those things,

they will. Paule, as we read inthe Acts, cited thing. that sentente of Ararus; In him we liue, we aac: il moeue, and haue our being: uhereof it follow- — — eth, that the will of man hath his motions of che wi vpꝛight oꝛ coꝛrupt: 5 could not tell; Dwest thou thinke ( satth Augusune) that God knoweth this Che other conkesseth, that he thinketh GD D knoweth this. Whherefoze (saith

pullions and motions, as be wiltgine ; and let ry kr tr a neg — keth in our will, that it gladlie,

of it owne accozd, receiacth the

God putteth intovs, - CORE

they were suposed. TTheresoꝛe .

re: ' Capli Pag: At. 5 members fg . mid,

| — —— — 4 spicuntte, but also tonecessitie: soz enerie thing, ted; son the other fide weatfirme, that by the ig while Uhilest it fazeknowlepge and pzedestinationaf God the ru terward grant, ** uctsuit. fa that it ia unt

are lawes, ad- Ponitions,

| in vaine; lawes, and punish⸗

monitions, pꝛonuses, t punishments as it was obieced: foz they are of so much fozce, ments are

as God hath decred they (hall be of fo:ce; | | — — *

also are not them we obteine n God hath decreed — in vaine, _

| And of said deine handz vg e 1 my sheepe. Ioh. 10, It, DD.th. Vea,

Acts. 4, 2 apostles to agreed? those things, hich the rounsell of God had decreed. Are eicher the Jewes, az those princes, by par we Kone. ay os = uben

cred to haue the Zewes in such fozt punished. Fxo. 23, 31. Be vhich ts killed, is said to be delinered by God into the hands of his enimie. And God is 1os:2.6, 16, Also said to deliuer a citie, hen it is won by ai lob, 27. salt. And lob said, that those things, vhich were by vinlence and robberie taken awaie from him bp the Chaldzans and Sabeans, were taken awate by God; The Lord (saich he) ofp:edesti> andthe Lord hach taken awaie. of nation and that counsell of God, whereby he vsethsimes to toe counlell their appointed ends, cannot be-tnferred anie. of innes-; foz wicked works are red ante ex: [(Udged andcondemned, bpreason of the lewd

also lcarne, not to attribute moe unto our owne strength than we ought: let vs haue also an assured persuaston of the god will of God towards vs therebp he wouldelechis,befo:e the foundations of the woꝛld were laid. Let vs mo:eoucr be confirmed in aduersities, knowing aCuredlee, that uhatsocuer calamitie dapeneth, it is done by the counsell and will of God: and that finallie by the moderation of pꝛedesti⸗ = it shall turneto god, and tocternall sal

VVhether God would kill or destrote ante man. w Butthereariseth a doubt, ubether God would kill oz destroie anie man: fo2 it is waitten. chat The sonnes of Helie hard not their fachers words, bicause the Lord would slaie them.

shewed some difference betwene them, pet soa sake

\mall, as it maketh in a maner no matter Ezechiel,vnder the person of God saith; As truhe asTliue, I will not che death of a finner, but that he conuert and lie. And in Esaie 28.chapter, tt is read; l, saich che Lord, will doo a strange worke;namelie,to you: therevponit is gathered, that tt is farre from the nature of God

The Common places

chapter ol Wisedome 11; it yet we shall allow of that boke)it is wzitten;

Godmadenotdeath, nor delighteth in the de, wid 1,

struction of the living, the name

of the verie lame G DD ls called in the holie Tehouah ; which soundeth nothing

eile, wan Being,o2,To be.Wherefoze

in his boke De vera religione, chaps

ter saith; that Thenature of God is To be; fox

somuch as all things haue from thence euen

—ͤ—: eat toe ; Gat eee

; not to pzoceed from God. And in Genesis —

mit said; welehe peace, and notof affliction, saich che Lord. Nev sinner

of Helie. And leremie in the

uertheles, we tnderstand here, that he would leren, 11, destroie the sonnes ; lamentations saith , that God minded to oner- Lamen 2,3,

th:owe the wall of Zion. And in Zacharic it is

time as your fathers prouoked now — determined to da well vnto you.

place extant in the 14. chapter of Ei.14, 4.

And chere is a Esaie, wherein by mantfest woꝛds it is decla- ——————

gathered out of the holie scriptures : but bicause wee

meete wich them euerie· here, J will passe them ouer.

60 As touching the discourse which we haue in hand; first we must determine of some certeine thing; secondlie, we must incounter the testimonies and reasons, which may serme to be against che definition set downe. First of all, thenature of death is to be distinguished : cause there is one ofthe soule, and another of the bodie. As touching that of the bodte, it would be

to saie anie thing; sing by the

sense we perceiue the same to be nothing else, but a departure of the soule from the flesh.Uherfoe. on the other side we affirme, that the death — — vhen we fo: firme fro God.Unto these things, |,

les that had gone befoze,this should

here vpon Paule moft trulie wzote ; that

sinne : albeit that neither he, in verie deed, died altogither

Capt; VVhether Godau

: bj, Peach dihill arie man. Part. 3, altogither withont sinne, seeing that he bare dur

Pera 24 sins un his bodie vpon the crolse, But the pzocurcr of death (as tine saith in his fourth

lugustine. boke De crnitate Dei, the 1 2. chapter was the diacti; foz he was therefoze of lohn called Amur-

Joha.1, 44 cherer euen from the beginning; bicause he persuaded the fir men vnto sinne. Euen as Gn ist therefoze is the mediatoz of life, so is the diuell,

ol death. And it is wucten, that Sinne entred

into tlie world by one man, bicause that same

ont, that is, che first man, was cozruptcd by the

vv diucll. Therefoze saith Augustine 3; God made nett God ngt death absolutelie and by it selfe, but foz a aui bath sust recompense imposed the same vpd sinners. Iq; in verie ded it is one thing to pꝛoduce a thing ablolutelle, and by it sclfe; and another thing use to lay it vpon vs;fo; all things that are done of God by 8, are in verie ded god: fo; God sawe all things that he had made, and they were verie god. ; Those things also which are laid vpon vs fo:

a reward of sinnes, although in their owne na⸗ ture they be cuill, that is to saie, against our na⸗ ture; pet so far fazth as they haue the nature cf tusfice, they ought to be counted foz god things. Fez the plaine declaration whereof, Augustine auguline, victh a verie apt similitude; When a iudgr con⸗ a tal · demneth a man to execution, he is not pꝛoperlie.. ald to haue done the erccution, soeing the guil⸗ tie man pꝛocured the same to himselfe, Wherefo:c there is a certeine will of God absolute, and

on: will ot another(as Augustine calleth it recompensing. da, Co thether ofthole belongeth the pzesent place, nacher tte lhereurtt is said, that God would destroie the compealiag sons of Helie? Whether shall we vnderstand it ofthe absolute will, oz ofthe retompensing will; Doubtlesse of the retompensing; bicause of the absolute will it must not be vnderstod. There? fo2e (saith Augultine) it is most iust, that uhen our soule shall of his owne will depart from God, it should be separated from his bodie, ube⸗ ther it will oꝛ no. In like maner, there would bea ditlerence put betwerne the conditions of dit cdl. sinnersʒ fo: there be some of them uhich sozrowe twns of ln · that they haue sinned, and whom it repenteth of mud their canes committed: these men, as they be⸗ bcoue= long totheelecton, enen so do theyerercise the Dis eee

rech i. hen he laith in Ezechielz I will not che death of =43;, 1. a sinner. And this will of God is fo firme and stedlast, as he confirmeth the same with an oth;

As trulie as I liue (saithhe) I will not che death of

a sinner. But others do so sticke in their wickednesle, as they are neuer led with anierepentance; soꝛsomuch as they belong to the number of the repzobates: these men alsuredlie God would haue to die. And fo2 a truth, after that

Cen i, 31

they haue fulfilled the measure ol their greeuous |

of Peter Martyr.

Cap. t. | Pag. 43.

sinnes, it is requisite that they should die; that one daie at the length they may make an end of

their sinning. Therefoze, uhereas the pꝛophet saith vnder the of God, that He will nor the death of a sinner, it must not be vnderstod

vniuersallie, as touching all; but of some certeine, We might also adde with manie dimincs _ thatthereis acerteine willof God, vhich they on lo call effecuall; and also another of the signe: foz tali, and there are ginen to all men one with another another fig; ccrteine signes of saluation; such as are out- nificr. ward vocation, vhich darth cherfelie consist of the wazdof God, ol praching, and or the administration of the sacraments. Another will there is of God letret, which is calledeffecuall and belongeth not vnto all men togither: foz if it compꝛe hended all men, no doubt but all —— — Foz — the strength as 800 r. nounce; He hath done all chings — ke Plal.135, 6. would. So that the pꝛoshet Ezechiel ment, that our punt must not be ascribed to Cod; **<33-"t+ but rather to the sinnes ot dux owne selues. And vhen he addeth, that God would, chat

men should conuert and hue; that must not so be vnderstod, as though we may obteine cternall life by the merit of repentance; seing we obtetne that by faith, which onlie pꝛocureth to vs the mercie of God, tough Chꝛist. Andnolesse ts repentance than our faith to be reckoncd among the gifts of God. And vndoubtedlie, as hat touching ance, Paule speaketh vnto Ti- — mothie; If nture God shall giue them gitta of S repentance: but of faith it is wutten to the Phi alia e. lipians; God hath not onlie giuen it vnto you, , Lim. 252. that you should beleeue, bur also to suffer for PII. 25. his sake, Andvnto the Esshesians; By faith ye EpheCa, 8, are saued, and that not of your selues, it is the gift of God. Uerelie we haue thele things by the liberalitie of God,not of our one strength; bicause we arenot sufficient ofour sclues, as cf our (clues, to further ante thing vnto our saluation; For it is God that worketh in vs both to 2.Cor,z, f. will and to persoutme: wherfoze not some part Phil., 13. of our saluation, but the whole dependeth of God. But and if thou shalt demand, vhie Gos bestoweth these his gifts rather on this man, than on that! It isa thing vnsearchable. This ought to satiffie vs, to confesse, that vhatsocuer he dath, he doth it rightlie and iustlie.

62 But vhereas Esaie saith; that God dooth Esai. 28, 21. a strange worke, chen he bzingeth tust punithments vpon the wicked ; it is no hard matter to make it agree with the sentence that we haue let downe, seeing that God, of his owne accozd, cause inferrethno euill: foz he

= sinnes,andhe

p2ouoked by our

— — welas in het place afirange wojke semes bn-

Pag. 44.

Part. z.

vow itis to me to signifie a wanne vnaccusforned, not

a strange

verse. 26.

seene,no2 heard

on of the living, tt is ( as J thinke) plainlie ———————r———ů—d— ln that God made not death, bicause we bp our fins hane dꝛawne it vnto vs: but yet we musf not therefoze affirme, that the same is no maner of waie derinedfrom God. Neither must Made * Ordeined be biged vehementlie in that place, otherwise it might be againe obicatd Ck CT Se pe asticus, that Deach and lite, ill, pouertie and riches are of God, And tthereas it is added, that God reioisech not at the destruction

ofthe liuing ; that is true as touching thepzede

stinate, of them he saffereth none to pe⸗ Eres porno in + © wil reioise in your oh 4 : fo2 God is not led vnwillinglte oꝛ violentlie, but willinglie and gladlie to deffrote the

it is, that man at the was created a lining soule: and Cod fo2 that cause may seeme not to be the authoꝛ of death, bicause he created man, that he might line; who afterward by his | — death vnto himselfe.

not haue life, without the speciall

God; bak — ——— hom he thinkethgod. And vndoubtedlie that is true, which he himselfe speaketh in Ieremic; that His thoughts are the of peace,and not of affliction. Firf, death, and hir reteiners are (as it hath bene said) dzawne

The Commonplaces

Cap. 2.

— — Theses De openest chings ed with Ta gavdnes,which ifthou —— backe againe, and — once doest close, all things shall straitwaie be the tu at the Com: mon placeg in Latin,

destroied, Yowbeit. de closeth not his hand, ex⸗ cept he be pzouoked by our ill deserts.

T he second Chapter.

Of che calling of God, and of his grace.

„

HE calling of Oed is ,, n verse, 1,

map sme to be one, sing without doubt the

one tendeth vnto the other. But the fozme of the The um calling is not alwaies one and the same; foz tc sometimes it is done onelie by inspiration

the spirit, and sometimes by the woꝛds of God outwardlie pzopounded vnto vs, either by w2iting, oꝛ by word ol mouth. And those wo:ds of

God, hereby we be

of God. Part. 3.

152m, 0, f. ©:alecalled-vnto the küngbome; but not hit

I-, 70. — — aron os apoltieshp yet was ho not partaber of the sal

| uation by Chust. 36 et ork <1

acai Againe,callmgis0ftwolets ;

cal

the 20. and 24. chapters be called, but few be chasen.

ud, 14. Mathews Manic But that is said to be estemuall, nhich by no meanes wanteth the dur end of saluationʒ of the

vase. 28.

of God: -forchosemtich to be made conformable to the image of his sonne,

— he knew before, he also

chat he might be the first borne manie brethren; whom. he predestinated, also he called; - and whom he called, them alto he iust ified; and whom he justified, chem he alglotified. Thou seest by these wozds of Paule,

him, of whom they haue not hard? How shall they heare without a prechet? How — they preach, vnlesse they before Behold, in this — — — Oey = PI IE — ora ores

should pꝛrach, and be messengers, 2 called and appointed

ol Peter Martyr.

pet neuertheles, the declara⸗

— of calling, is dono by God, accoding' as it furthereth his glazic, and the honour 02 commoditie of his church. And so The hong great is the honour of the divine calling, that ot che the church-toke thereof hir name; and ts cal *®*calng — —

bet a campante r them wat be called. Wherewoze'itr:

| — fo: God catleth vs not, but fa nur gad. Whereloꝛe Chꝛist saith, Come vnto me all ye that la- Wadi. bour, and be heauie laden, and I will refresh

o2 separated vs. the benefit that is olkered vnto vs, and that is denied vnto others, we shall deserue no {mall punishment, pea rather, as it is 8 che second chapter to the Romans; We shall Rom. 2, vp vnto our selues wrath in the daie — — — anie law⸗ not obeieng God then verse. 2t,

father. Nodoubt, godlines: dut Chaift said vnto him; Let the dead burie the dead; as if he had said; When wou art called by me, let aside-all putics, and followe me. And such is the power — calling, as without that, all our indcuours are n made void, i are not inthe! calling

— Ihiden: I9,

sednot Chaift, hich in a maner offeredhim- —— ——a— . cause he wanted that calling, he did not set fox nete follow Chztl>withan vpx'ghe

The trulie regencrate

— wezke Hale Hings; —

doo live = understand tobe acceptable vnto God, notby -

godlie ot comptilsion o hypocriste, but of thetrowne ac- Wen owne c. Wyerefoze Paule, chen ze maneth menti⸗ — God, fu that her

power, and ere delivered. By tthich wo:ds he meaneth no⸗

therefoze thing elle, but that vhich Chzistment, uden he

Paule gi= said; No man commech vnto me, vnles my fa-

Lia, -herdrawe him. Nit hat manerof dzawing

7 thisis, andhowhard it is to beexpzessed, be diligentlie weigheth

ES Cn Een 5 lohn.s,46, the prophets, Mall bd l caught of God.

expound, sateng $ H wer] wo ask af

z He wy father, atid shall learne,commeth vnto me. By which woꝛds he sheweth, that an outward cabs ling is not sufficient, vniese there be added by GOD a full persuasion inwardlie, and in the mind: fo: after that Godhath once incli⸗ ned and framed our mind, then at the last we

— waiteth, that The Lom satd; Vnles

deren vp (hall drawehim, ang fam nat; Volesmy facher by Sod, shall lead him: as though weour sriues, as uf our selnes, could will anie thing, m else gine ai Sod dzaw- sent vato him that calleth vs : foz he uhich is | dane, but led; not that the fa-

Ibidem.

hath an appetite, which stirreth him vp to followe the bow. In which comparison, this we ought to nate; that it is the pzopertie of

The Common places Cap. 2.

of the calling a shepe fo to bo: fo; another benst will nat fol

lowe, although thou shouldest allure tt with wales we greenebows. So oaght we by regeneration de ft to be renewed, and to be made the Pape un — — — —

nttion of pleasure safficientite teacheth that sixs the changing of our coerupt nature is ficcessarie; foz pleasure is nothing cle, bat an affects The vegu, on 02 motion stirred vp in vs of things agrea; tion of pia. ble vnto ournature; as lure.

o2sozrowe commeth of things that are repugnant vnto our nature. And now, tothe end we

vnta the Cozinthians; The carnall man vnder- 1 standech not chose things, which are of the spirit 1. C0 of God, — — him; and therefore he them as things contrarie

to our lnfts No vindoubtedlie : our naturt vero vs,

ought rather to be changed, and regenerated not ir hat by God, And that thing doth God bzing to geg. passein vs, then be, th:ough faith, inducth vs | n. with his rightcousnes, and so dzaweth vs vato Chaifft. Andthercfoze Paule, when he had vscd

saith Ve are delivered,yec are made free from sinne, are made the seruants

commeth, it tendeth, is declared by Paule, en he thus wyiteth z Ye vn. were

of God. Part. 3. of Peter Martyr. Cap. 2. Pag. 7. videm, were the seruants of sinne: by which wozds he we shall not be able-conftantlie and perfectlie

sheweth, from thence we are dzawne, But toobeie the commandementsof God: but yet

vhen he addeth, that we arc deliueredtothein- we mapbeabletoconteine our selues within

tent we shoulabe obedient vnto the Gospell; he ; |

shewcth the end ol our mutation: fo2 therefoze

are we regenerate, and b:ought to Chatff, that

we should be obedient vnto his won. Neither

fandeth in that sozt, we cannot depart from the

right, but we become readie to da that vhich God moucth vs to da. Wherefoze it was said Aug. vntu Paule; It is hard for thee tospurne against gocom- the pricke. — not thinke pulsion ts

in such dealing, that ante violence oz compulsion is in⸗ ferred to the will of man; fozitis changed by a

and sometimes moe remisselie-, two reafons may be aligned. Firff, least we should thinke the grace of God to be a naturall effec, ubichremainethailwaies after one sozt: therfo:c CORY sust rause differ in the degree

efficacte;of his helpe, whereby we might vnderstand, that it is gouerned by his will, and not as we ourselues lust. Moꝛeouer, it osten⸗ ———

called vs by a iust x effectuall calling, no doubt but he will pertoꝛme the woꝛke that he hath be⸗

gun, chat on the daie of the Lozd, vhether the

same be the time ol dur death, oz the last time ofinquisition, vhen as sentence shall be giuen

vpon all moztall men, we shall be reserued vnblameable by him, although we haue oftentimes fallen in this life, which is our owne in⸗ firmitie. Touching this faith of © O D, it is witten vnto the Romans; What if some of Row.3,z, them haue not beleeued, shall their vnbeleefe

make the faith of God of none effect? God

forbid. Paule, in the first chapter of the first epi⸗

sfieto the semeth to reason on 1. Cora, 8. this wise; Now haue yee obteined grace by Paulsmas Christ, and by him yee haue obteined manie — gifts: wherfore ye shall haue that which remai- 5 neth, chat yee may be vnblamable in the daie of

the Lord. Neither was the same witten in anie other sense by the same apostle in the

tothe Romans; The calling and gifts of God Rom. 17,73. are without repentance, Wherefozelet vs also

vle this kindof argument, if (as it hapeneth)

at aue time our Me be called x mon <5 to saluation, we haue giuen credit to him that foztable cz talleth, we haue obteined remission

une, whether

of the faith, therewiththouart indued, whe⸗ soeuer ther it be a The spirit In answer ——— — thera.

ve be the sonnes of God: which token of the elect Paule tanght the church in his epiitle to the

Romans. | — £x ae"

The Common places Cap. 2.

how

affirme one and the same sentence. Foz both of vs saie, that a man is justified by grace: but this is the difference, that they, vnder the name

| _ said; By their fruits

N othet Matt 7, 16. Of dur neighbous: foz he vow we Yee shall knowe chem g arid-charitic ought to may indge persuade cuerie man, that then thou shalt sce in the church, to lead

ed by the onclie, mere, and sincere god will of be iutife God, uhich he bcareth vnto vs ol his owne onlie br srac,

Look befoze clans (ap)be put

place. r. Avdra; by the holic scriptures. And they eme to haus me in: — dier | taken it from the nedout of

by thtir concrets,

God dath fauour, and | bnto vhom he extendeth we are one his loue. Yowbeit,as concerning this, chere is wait grath diffcrence betwaene God and men

pus befoze — Sod, and an other waie

betozte men.

The grace

taten two ©

mant of "nificth the gad will of God towards men, and wales. the franke and free faugurthat be vnof Peter Martyr. Cap.2. Pag. 49.

the will; eof tondlie, the benefits oz giffs are besfoeds the wed vpon the saints ; thirdite, that the grace of

Chailt is that, ithich carrieth antho2itfe with fauour

the father,andfoz which we are beloued of the which be father. Dfthe first, Paule saith vnto the Txhe- biarrttb tofians; that We were chosen of God before the ee foundations of the world were laid, according phclty.

to the — — his will, to the praise ot — is grace. In which — se the cause of our clecion to be, that the god will should be commended vnto epistie to Timothie he saith; Who hath called vs by his holie calling, not through works, but according to his pur- , Tim 1, g. pole and grace. And Peter exhoꝛteth, that we should hope in that grace, which is offered vs: and it is not lawfull to hope in a creature. And 1. per. 1, 13. as touching Chzift, Paule saith vnto the Efbe sians; that God hath made vs acceptable in che beloued, that is in Cizift, com he toucth moff, and as his onlie dearling. And inthe episkle pphcc.c, 6, to the Romans, he calleth Grace cuer!aiting life. Wherefoze let this be the true definition of grace, and that which is most agraa- Rom. C, :;. bie vnto the scriptures; It is the god wall of A true de⸗ God, that commeth voluntarilie of his owne dann ot accozd, whereby he holdeth vs dere in Jesus Chꝛist, and foꝛgiueth vs our sinnes, giueth vs the holie holt, aperfect life, and cucrlasting felicitie. By vhich definition thou vnderstan⸗ not onlie vhat we may call grace, but also whom we haue the same; and in like maner <efe effects of the same are. let vs fee by what meanes GOD

is Foz it is the dutie of pastozs, to laie be⸗ outwar? . — 1 pror God, enotonlic 77rne"'s oe wowds, but also to scale church is by sacraments, thichare certeine vi- nccrtull. sible wozds. But first of all their part is to cmonetwo impediments, vhtch checfclic lead

Part. 3

spirit of God; andthat theyought notto be ve — —3 —

particularkie perteine to himlelfe. lie, togither with faith, there will be a persuasi⸗ on ofthe spirit, giuen vnto the belaeuers; so as they shall not be in ante doubt, but that they berelie vntothe cle. Sy this meancs — ministerie of the church doth seruice vnto God, and wozketh with him foz cur saluation: not that the godnes and power of God cannot without it, both offer his pꝛomises vnto vs, and also incline our minds to receiue the same. Fo: che gratt the grace ol God is not necessarilie bound ei⸗ ot od is ther to the ministerie, oz tothe sacraments, oꝛ not nec tsca⸗ else to the outward woꝛd. But wenow spcake rilie voir? ol the vsnall meanes, whereby God doth lead things, men vnto saluation. And vhen as we haue — pꝛomiscs of God, we nich beloꝛe were dead in sinne, begin fozthwith to retuue againe; and being fo resto:ed vnto life, in some part we obcie the lawe of God: vndoubtedlic not in perfect wise, but onelie by an entrance into obedience. Further, against our emimies, the flesh, and the dinell, we haue the pꝛesent helpe of God; and in afflictions,a worn faculties of the mind and bodie restoꝛed. And to speake atone woꝛd, the grace of God, uhich.

12 Butthisone thing wesemeto haue al fr med, 8 by the scrip⸗ tures ; namclic,that God doth not onelic by his meere grace and god will offer the pzomiles, vhich wc haue now spoken of; but that he also by his spirit bendeth our hart to receiue them.

whacma- The first part was allowed euen of the Pelaginer of grace n the dotlagt⸗ ctrine and illustration. other oor thing,

ted. refuse the pꝛomises sfandin fre will. But the far otherwise: fapEzechic laithunthe 1 1.hap Banat op f that God would giue to his q faichfull a new Sod dooth hart, anda new spirit,andthathe wouldrake anat onelie waiefrom them their stonie hatt, & would giue ofterth® thema fleshie hart, Thele thin teach m

pꝛomises,

us manilestly, that there n — Our minds. |

bart to im⸗ ——_ ofthe

b:acc them. grace doth first come , doth ac-

— eee

ning of the fathers.

The Common places

Cap. 2. Of the calling owne power, being onelie stirred vp and ad⸗ It is not monished by grace. Unles the will should be — changed, it would neuer foilowe: vherefoze,it a is first required, that the will be changed, then du that it should obeie. — C e also must be heard with discre- it be at in his sermon De invencione crocs, saith, 3992. that Neither the grace of God can do any thing withont our will, noz our will without grace: fo: it is not generallie true, hat grace can da nothing without our will, vnles pe so vnder⸗ stand wil ta be that. about ubich grace wozketh: ., but that grace must expec the consent of the urin ® will, that is not trueʒ foꝛ grace changeth the will pect the befo:e the same be able to gine anteconscnt. consert of Uherefoze David prateth; A cleanc hart create de wil, in me,6 God. AndSalomon; Incline, Lord, the Plalsr, ir. hart of this people to execute thy commande- 1.Kin.r, ;8, ments, And D auid againe; Incline my hart vn- Pi. is 30 to — testimonies. wn oor ren 64 + that The opwithe beginning of god wozks commeth from en ol the vs that is to saie, from free will: and that grace Olagi- — vato the casier and readier

perfozmance ofthem.

12 But the latter Dinines and Dojhisters, The ey n least they should seeme altogither to agrer with on ol he Pelagius, haue thus decreed ; that Grace doth Schooleinded come firff, but that it is our part, either to retetue it, 02 to demie it. But this hath na moze truth init, than had that opinion of Pelagius: foz how haue we wherrwithall to admit the same grace : If this were true, saluation thould come from our selues . But Paule saith; What hast thou, that thou hast not receiued? ;, Co And if chou hast received, why doost thou glorie, as though thou hadsi not receiued ? And against the —— citeth the woꝛds of Paule; It is not in him chat willeth, nor in him Romy, 1 ckat runnech; bu in God cht heweth mercie. F

the apostic with like reason might haue said; kinnocaGoddahbonnd meceic;brinkim chat willeth and runnech. gg, as these men tcach, the woꝛke sermes to be diffributed, fo as the one part is ascribed vnto God and the other is lest vnto vs; and so, that the grace of God is not sufficient, 'vlelle that we also pat to our eee eee e Rom g, 16 51 15 9,1

Corg, 7,

- ra pt rofule his promises, Which vthen lut da, uhat desire. we, ——

Sed be laid 1qbzaced, the fauit is in our selues, fo; that e⸗ uerie man may atteine to it if he will. This cloud we must rid awate by some shozt difcourse. Indeed we may grant, that after this

shall nothing by my trauell: they imagine no such thing, but they pzopound the wozd of God to all By this meanes the grace and of Goo map be said tobe common vnto all men. Yowbet, when as anie man receineth dent the pzomises of Godoffered, hedoth it not by

of Peter Martyr. | Cap. 2. Pag. 49.

that the same being changed and healed. it zoth rightlie: and strst inderd it is called a wo:king grace; afterward a grace working togither. And this is all one grace, and not two graces; = gtace but de distinction is tahen from the cfects of working f — — vhen it is — —— concurreth with grace passiuchic: fo: the — tn sam to be changed z and weare said tu be r. — generated: but afterward, it behaueth it sclte both actinelte and passineke: foz vhen it is v2ged fozward by God, it also willeth and choscth, And in this sense that is true which is wattten to the Hebznes; Take heed that ye fall not awaie,, from the grace of God: fozbeing regenerate, Heb.t4, tf: we ought not to sit idle, but to wozke i line acration of merit: and foꝛ how tust causes we do

the lame, it shail be moze fit to declare eisuhere.

Me contesse daubtlesse, that God is wont of

his kberalitie and mertie to grant benefits after benefits ; but we grant not foz all this, that

each first gift of God can deserue other latter f 4.4

gifts, Ando mutt those places be vnderstod ic of 002

And; Go to seruant, bicause t en not the lat-

3 I will set thee ouer ma- ee m. 35.

- venting and woda ot Dauid in the 59.psalme ; His mercie after follo⸗ shall prevent me, and his mercie shall followe wing.

me. Yowbett,this distinction must be so admit- Pal. 5, rr. _ — — diuersitieconsisteth in the effects.

will is healed, and the

ginneth to will well; afterward, those things cffcc:s. that it willeth well; { beginnethtoerecute; i 70: f. nallic, it continueth in dung well; andlast of |",

grace,

to be taken out ofthe wozds of the apo beright, God chat worketh in vs both to will | Wherefoze wozking grace is

242 rere

grace. How grace and works are vnto erernall life.

let vs consider in what en.

ol men, inniting them to line well: as though it were in mans hand, either to come oꝛ refuse, 5 —

bonne - vhichisfreelte ginen, and another that maketh touching the first,ifby grace we vnderstand the

ail grace men acceptable. Fozall grace must be freelic fanour and mercieof God, thenisitthe onelie

be giuen giuen; fo: otherwise (as Paule satth) Grace cause tough Jesus Chaiff, nhy we obteine

oy thould be no grace. And vhereas by grace that eternall life. Foz our works can bynomeanes

eo —— — — ie men eee eee theyre

to selicitie. As the waie is not the cause of the The dite made ac= end thereof, noꝛ the running place the canse of rence beceptable the gole oꝛ marke; and yet by them men are led —

— — and vnto the ne

eternall life,

kestue teacheth in his epistle - Whom hechath

thing hat mater, we will plainlie declare; so that it shall be made manifest, how much our aduersaries disagree from vs in this point. As

| the gifts of tongs, pzojhesieng, the gifts of heagodlccan= ling, and other such like which things do no lesse — happen vnto the cuill, than vnto the god. On the wicked. —— side, faith, hope, and charitie, belong

ufhfed, without the uhich no man is accepted of God, oꝛ can liue well. Sometime the will of © A compa- man is compared with a hoile and grace with rien. him that sitteth were von z uhich comparison,

in respea of manie pꝛoperues, I millike not; ward.

and norks- Patt.

to he some ; but chert tan there ought p:opoztion —

his Enchir:dion tu Laurence, he 207. chapter A mpendssaich he is paid in warfare as a debt, 23 and nat giuen as a gift: thercfoze Paule saith; The flipendof sinne is death: to declare, that death is rendzed vnto sinne,not without desert, drt as due: but grace, vnleste it be fre it iu not vheneter= grace. 'Wherefoze as touching the g wozks nasltifeis of man, fozsumuch as they are the gifts of God, cixcy fee vnto luhich eternall life is rendꝛed, grace is re⸗ 2 fo; The lame Augustine, in ba. hisboke-Degratie of libereerb:trio, the 9. chaps avgusine. ter; In the Gospell of lohnGaithhe) it is wzitlohn, 16. ten, that We all haue recemed of his fulnes and lum. i, 3. grace fur gtact, euery man as God hath diuided vnto him the me asure of faith. Foz tuerie hath recetueda pzoper gist from God, one thus,

aulit. is he that worketh in vs, both to will and also to

werte. . perform.

Phila, 1 The aposfle had said befoze; Worke your sal. > uation with feare and: afterward,

Rom.6, 23 But the popertie of grace Rom.z,,, is to be rendzedfreelie. Paulealsosaith 5 Vnto to hr, — — — cending kom.1r, g. works, is not grace. Againe; that The remnants

of Peter Martyr. |

| Cap:2. the election of grace shall be saued. Agatne vnto the

to woꝛks. But bicause woꝛks are freelte ginen vow etccvsof God, theresaze alfois eternal life called 1 n. — —— De correfiione & gratie, to works, I 3. chapter, he saith,that lames wiiteth, that 600 iudgement shall be without mercie vnto him wojts arc

vhich sheweth not mercie. By which words —

8 fo:e eferjudged with mer- nan lite is

„„ wtomomenekle on {ond mereie.Andi | s

wee haue nerd ot mertte, thenis it not no done > 13. fo: merits. And in the same sense he alledgeth

the mother ol the Machabeis, uho (as it is waitten in the serond boke and senenth chapter)

thus speakethvnto hir fonne'; That I may in Seba et that mercie receiuethec with thy bretheren : in judgement

. 17 The lame father, in his 105, episfle to langen

Siftus, hen the apostle had said; The stipend of Plal 33.

sinne is death, tho would not indge, that he lam. 1,17.

Gould most aptlic and consequentlie haue added But the stipend of righteousnes is cternall

lite? And it is true, bitause euen as to the merit

of sinne, death is rendzed fo: a stipend ; so also

vatothe merit of righteousnes eternall life is

— stipend. But the blessed —

had said, that the stipend of sinne ts death, least aduance it selfe, said

mans righteousnes should notcontrariwise, that the stipend of rightetusnes iseternall life 5 But the grace of God (saith he) is crernall life, But it is not sufficient to thinke that these things are spoken fo: humilitie and moderation sake: fo: the matter is so in ve⸗ rieded, Foꝛ dur works receine not eternall life to a iuist and deserued stipend; and therfoze be saith, that mans righteousnesse is pꝛide, aid ich in name onelie is called rightcousnes, But that ought to be true righteousnesse, vnto

| righteousnes

which eternall life is due; which if it be not of the, then is it from abone,

Pag. 58. Part. 3. The Common places righttous · indeed the fipend of righteoulnes. but vnto ther poundeth, hom also, cucnrighteousnes

things it is gathelife is therevs it is bicanse it is not pet vnto grare, partie —

woꝛks ot righteousnes ar: the merit of perfect blessednes; vnles in this will of rightcousnes, the mercie of God impute / not the faults of humane changings and mote lerom. - _ ons. Also Icrom vponEsaie, the 40. chapter ʒ Ar - = weshouldconsiderourowne merits, we must Bothwe needs despaire. Dur — —

grace

: although

bythe whe Chailt, be vholic

Andi is so faroff, that Augustine thought zn;ugine | ea also, — — us Lord,

whom ——— — — chem to be deng) d wozks done after he came nt. toch2iffianitie, ' Foz then as betoze; hauing 3, —————

things | chat were v —— Ibidem y.

Sinnes irt wingled

ment with thy seruant, 6 Lord, And lohn

| 5 Ifa man —— wn 1. Ich i, d. selfe, and the wut is not in him. And Salomon | saithin the boke of Kings; There is not a man; Un on eamh so iust that he sinneth not. dbu

to pꝛate, that our trespasses may be fozgiuen vs, Martin U—ü—ä——᷑ —

ad works. Part. 3. of Peter Mareyti Cap.: Pag. 55. and cat we ought continuallie to go about in viilesett iwer sa Cod could not vse mercie to- . ——— — — — defies fo pot mihecs T [9:3 93V1%2.5% ee

— whatmers God. Buttfthep understand, that the regene- t. rate areriotvile in the sight of God; bicause — — co pi | they should be

our put a difference btw hogudwerks of men regen fene

$ selues ante ah it be fo — —

commeth,

securifie put them. But the that our holie scriptures do not suffer that: foz Paule in wozks are 2 the epistle to the Romans laith; I iudge that che aiwaics vn. sufferings of this time are not woorthie of che Pt fe. it followeth-of glorie to come, which shall be revealed in vs. f. 8. to sin. Wh this place Paule considereth of god wozks, | | kt areof God: fag we haue it 5, haue lt not of our selues to suster adnersities foz Chpist nt of our — — — =—_ that — to suffering. neuer great. ufer ad= Paule saish, Hat It is not to be compared vnto "**Aitics fo; the gloriero come. But these men appoint in it a merit (as they vie to speake) De cond guo, Sent, in him war hath need wozksare the cause ofeternialllife Sme 94s on, not the cone leben Whichthing also Auguttine testifieth, that is, without which it cannot be obteined: ler of crerhereby-is kante (whom we knowe are saued without" "="

Pag. 58. part. 3 The Common places can be saued. And in whole hat arr ot full age (to be

pꝛoperlie haue the Good HEE coming

Hit

oftentumes found the name ef emons dar merit: ubich ward 4 would to God they had were meet Moze seldomc, and with greater consideration to be foz> ved; (02 that wozd hath gendered most foule bozne. fathers themselues in mas

to the purpose; J se not how Paule could bane wzitten; howbeit in this matter J nat contend with Augustine moze than is meet.

"7 T he third Chapter. .

hoitys promeretwr Deus, the is thus englished; With such sacrifices is God woone, as by merit. But inthe Greeke, in the place of this wom Promeretur, that ta, is Wonne oz Merited, is waitten this wozd ddp de, which significth, Is delighted, v2. Accepteth

Verse. 15. : faith vere. Two places ct loc um umic ui que secundum merit oper um - is. Faith thercfoze is an = vefiuiof the scrip= or, which (accoding to the Latins) is thus N ent, and that ture obitt⸗ englished; All mercic shall make vnto tes. euerie one, according to che merit his works. — 5 that bo ke is not in thecanons; fur the place is not well cited: soꝝ in Greke it — — wnpy MW, ina; Tit teh OTE ine. is, All mercieshallmake pl ic one shall

—

thechxfe and pzincipall

ww 09 ew; thatis; Lord hath said. But the authozitie tobe ofthe speaker cannot be of so much wich ta scrip- vs, as it ought tobe; vnles the of the met turen; notofthat, uhichotherwile might han holie Ghost be therevnto adwoined, In Greeke

Part.3, The Common places -Cap.z. gift ol God, Paule to the Exhesians tesfifieth by

ther diume; it followeth of | derstandthem,, we be allo holpen by diume n

are read andoffered vato vs veriemante pꝛo⸗ miles of God, yet this one is the cheefest, fo; mnpole sake the rest are perfqzmed vnto vs; vn⸗ to which allo all other pꝛomises are tobereferred. This p:omile (as we haue besdꝛe said) is chat, vherein God pꝛomiseth, that he will be mercttull vnto vs fo: Chat his sake. And al- —— — 3

Thc com- tec of faith; fo: the common object, 82 (as they mon 2 — — — — — tay (as "= . 7 th; heaaduer · can by no meanesabide; fo: they con · there be certeme

of Fairh

lon. tQ 13

Part.3\ b:acethe same. But the matter is far otherwise; fo: uthat authozitie loruer the church, oꝛ the mi⸗ mftcrs thereof haue, the same dependeth wholie vpon the wozdof God.' Fozifa man should de⸗ mand of them. how they pzone the autho:itie of the church. 02 how certeine they are, that it er⸗ reh not in the vnderstanding of the hole scriptures ; and discerning them from other waitings ! They will answer that, bicause it is go — that Hee ill Ü—

„ ew de wunnx, cuen to che end of the otid. And bit ause he hach also said; Where focuer shall be tw o or three gathered togithet in my name, there am [ in the middest of them. And againe; I will send the holie Ghost the comforter, which shall lead you into all truch. These. are the things(saie they) vhich persuade vs of the authozitie ofthe church: but J would faine knowe, from thence pe recha church ceiued these things, but out of the holie scripbac bi a tyres; vherefoze we may contraxiwise

tho;irie of the scrip⸗

cons clude, that the church hath hir auihoatie.ef the that place of Paule is declared

signification

Luke in the Acts vseththe scife-same word: foz soit is satd vnto Peter, that he should go vnto Cornelius the centurion, (dw dongle, thatis, Doubting nothing. Abraham hadarespect vnto the will and power of God, ubich made the pzomise; and not vnto his owne in firmtie, oz tothe infirmitic ol his wife. Wlithout God he had nothing, vhereby he could pꝛo⸗ nul pu rp eines > tatth;

neither doubtedhe thzough vnbclefe, which is all one as if he had said: Else · where on euerie side were offered vnto him incredulitie and doubting. Neither ought this sentence to be re⸗ pmued, as though we do feeleno such experi ence in our selues: foz there is none, in vhose. mind there riseth not at anie time some doubt,

touching thole things vhich we belteue; foz this — — Df vhich thing we may be easilie instruced,bp that vhich we se to happen in the habit ol ame sci⸗

of the mathematicall science:

ence; especiallie : fo: therem is certeintie, and that verie grrat

sometimes doubt; and this commeth to

pale, not by meanesof the science, but byreaof Peter Martyr.

Cap.

sonofthe fault of him that victh the science.

Euen so we, bicause(so long as welinehcre) we be weake, neither can haue a full and per⸗ fec faith; therefoze doubts do ostentimes arise why douts vnto vs, yea, enen against our wils. But tou- doo some= thing the nature of anopinion, thou maiest per- un erile ceiue it to be otherwise: the hich is such, as bnd our there can be no blame laid vnto vs, if we some- wil. hat incline to the other part, from that vhich we thinke to be true. But the infirmitie, uhich haweneth to vs, concerning faith, may come two wates: fo:sometimes we firmelie cleaue

Pag. 539.

were abꝛogated. Sometimes it commeth to

passe, that we sc indeed the things, uhich are to

be beleeued ; but pet we are not fo perfec in

faith , that wer can firmelie and conffantlie

cleaue vnto them. So Chꝛist called the apostles

Men of lirtle faich, audespeciallte Peter, when Mar: 8,26, (thzoughdoubting ) hee was almost downed & 14. 31. with the waues of the sea. Wherefoze,as tow 1% pute ching each part, we must alwates pꝛaie vnto god to in- God to increase our faith, | trease our It is also to be noted, that the power of be- faith. leruing commeth of the holie Ghost, then as

we pteld not vnto so manie and so dangerous

flouds of , uhich dw inuade the mind;

but do in the end onercome them: vhich thing

cannot be done without a heauenlie and super⸗

naturall power. But in this assent of the faith, hat

we must diligentlie cxamine, both what he is things we that hath and also hat it is that is said, arc to era · andis set befoze us tu beleene: bicause the dinell t td. doth studie nothing moze, than to cause vs to the fatth. belerue, that God hath spoken that which her

spake not. Ostentimes also,those things, hich

be spoken by God himselfe , are by false decei⸗

ucrs wꝛested to a wong sense, are corupted

and so foxced vponvs to be beldcurd hercto ag \., seeing we haue nerd of reuelation, concerning th, aie vnto dach part; we mut pꝛaie vnto God that he will god that not suffer vs to be deceined, —— — wateth ons. pecet⸗ that If it were most assuredlie knowne, that 9 God spake ante thing, faith therein could take noplace: — —

that the pꝛaphets spake in them, + *

Pag- 42 part.. The Common places Cap. 3. Of Fan

to God than kanth; tan it is a wanderfull testis cation ofthe power and godncfle of God, fo; . —— which bolte Shot, and pet were they not lie commend wozks, and so ertoll cha⸗ stitte, sole life, and other wozks; and pet are so cold in setting fozth of the commendation of faith, seeing thereby commeth the viaozie, by which we onercome both our sclues,

our faith, Which thing A speake not, as though we e I ment, that we are iustisied by faith, as it is a iutifed ty wo:ke: foz it is polluted by sundzie blemishes faith i of our infirmitie.

is a wojte, And Augustine saith,that this sentence must

| Falth mer}, by no means be admitted; namelie,that —

Faith meriteth tustification vnto vs: foz faith is not nigcacion vnto

braham ; but also by a great manie

amples. God pꝛomised dclinerance vnto the — childzen of Isracl, and pet in the mrane time in · (saith hey ot dur selues, but as Paule expesselie vnto rn. "* creascdtheir affliction: they were charged with teacheth tothe @xhesians) It is che gift of God, Ffhec 1

had without ner of diuine faith shall it then be, if it reach not vnto the perfection of wisedome - Poxeouer, ; fo:somuchas vertue suffereth not vice to be tot ned togither with it,and they themsclues affirm that faith is a vertue; how will they haue true faith to be in sinners, and in such as be ffran gers from God:/ But they will sale, that they tt, . appoint faith to be a vertue of the vnderffary 1s,c4,

doubting. ding; vnto which kind of vertues, vices arc not vnde with some 3

And it is G: fo: we ser the most ding are BEDS * vices.

conccine such warthic God. It is said that Abraham was well-nere

Gen. 17, I.

fir med, luz he is the first that the scriptures do make mention of, to haue had strength of —

vnto vs. Wherefoze it is mantieit, that there ses of theirs are repugnant the one to the other. can be nothing moze excellent offeredby vs biv shouly ***

But we teach no suchthing, that faith

sense, invs, as

as though this were a madnes

lie with his wife; bend of DD, that he | be dr⸗

ki they cannot be gaori thered

The Common places Cap. 3.

at that time anie such custome to vow virgin 2 ent at bs returns to er

purpose.

| firine the power of there can no

are in doubt of his power. The pat: come topasse, that the pꝛaiers of the church do cn l te

church be fo _— with — ommipotencie of ous

The wozd commeth bnto he element andit is made a sacrament. Yowbeit, there is di cretion and tudgement to be had, when we be⸗ 1 It is allo requisite to haue a god triall and era· one:

mination, if one shall discerne ofmiracles : and inthe sacraments — — —

as — And bya sound indgement we must remoue awate, and set aside the inuentions of men, that we belerue them not, as we would beleene the wozds of

God. And vhen Basilius, o other of the fathers saie that We mult belcene without examination oz

The office of the church is to pzeach, to admo- | laie the holie

vy the lampe o2 light he meancth faith, and by dile the woꝛd of God; and this he waitethin he treateth of the parable of the wise and fwlish virgins,

How far foorth faith agreeth with feare.

Wherefoze, saeing that eternall life is pzomised vnto vs, we ought in no wise to doubt thereof. Euerie one of the

vhero

Pag. 64. Part. 3. The Common places Cap. z. , Faith

But fo2 the reteining still of certeintie, we

must fitc vato that which is

Rom. 11, 29 tet ʒ namelie, that The gifts and —— — —

how pꝛofitabie this admonition ot Ay —

5 is unto them wat be faithful, and that it Cult, The govli What is to in ame respect vaine, we will vse this diffributi- thongh it be but fo a time, And of this reffituti- mut be be feared on: sirst, to tie as touching the church hat is ta on of them that haue fallen, is also mention dan fer. as rouchins h feared, It we speake of the whole church we . — K — — not. kalle: fo: Chust pꝛomised, that He would bee Marr.28 20, 1 2 map be tempted, sifted, and haken; but oner-

- thzowne it cannot be: vherefize let vs pꝛaie, persecutions

wutten a littie at. of God

God. And concerning our poftcritie 5 ore is cause vhy we shouldfeare; bicauss = ching our Mise is indefinitelic set fw2th: andvnlesse the postcritie, same be d:awne moꝛe narrowe thzougheleaion and p:edestination, it may come to passe,

that it shall not compꝛehend them; enen as all

the Jewes were not compꝛehended in the pꝛo⸗

* nnse. And touching infants, we may also iudge

| the like ; in verie derd, the couenant and p20 rae ied in le wave, ern

fo:cheadmontlheth inst should not be high minded, but Fozenenas thecrchof the Jewesionowey

ho pet, vhenthep come to age, map reiec the — 2 — —— 4 couenant, and contemne the Gospell. Where- feared, least the scife-same thing haypen now clace2. by is made manifest, that they in verie ded vntothec<hnrches vhich seeme to stand: wherepertcinednot toelecton, andvntothepzomi- fore, let them not aduance themselues. Bat $oparts

ses : nhcrefoze we may iustlie feare , least they none of the number of the saithfull ought to be = — should not stand, as we fe happencdin Ismacl indoubt of his owne saluation ; fo: the nature in doubt l and Esau, —— his lalua⸗

must be —

and bow to euill, and weigh allo the vi — — —

molt of things that it commandeth : this consis deration (I saie) if it be earnestlie had, cannot

by God, but make the mind exctedinglie afraid, and cast 02 that if they do fall, they shall be restozed tit dome. But vhen on the other side we consiagaine, As we allo dwtrust of them vhich be er⸗ derthegodaes, clemencie, ITED

and Feare. Part. 3,

and his stedlastnesle in p:omises; and herewithall remember also, that all the merits of Chust

he bent, do one succeed another: fo they cannot be both at one time; oꝛ else if they be both at one time, then they apperre both tobe remisse. But in what maner they giue place the one to the other, we may by dailie experience vnder⸗

Foꝛ it anie man be set vpon the top of an high tower, and vhen he is there, his mind run⸗ neth vpon nothing else, but vpon the heigth of

ned with saidin — Charitie driueth out feare: fo2

it is molt certeine, that that which the scripture

"fo of. But (as we haue — Paule meaneth not of men particularlie, but of the publike p:ofession of Chꝛist, ofthe pꝛeaching of the Gos⸗ pell, and of the religion thereof recciued in anie whole nation oꝛ pꝛouince. And that which is here spoken, stirreth vp godlie men to most ferucnt pꝛaiers soꝛ pꝛeseruation of the churches, 11 But bicause the aposfle in his epistle vn tothe Romans waiteth on this wile; Ye haue not recewedthe spirit of bondage to seare anie more: it shailnot be from the purpose, bzefelis tose, vhether Paule meaneth, that we be deli⸗ uered from all kind of feaxe oꝝ no. First this aoztey is certeine, that feare is nothing else,but acer⸗ — 3 teine affection of the mind; whereby we are fri ltd of ken, by reason of some great t deadlie euill at E. hand. Me are not wont tobe moued lwith dan⸗ gers a far off, but with such as hang ouer our heads 1 — that be light, and ol make vs afraid. Wherefoze feare (asa speaketh of feare) hath respec vn- — ryan of God, vnto chastise⸗ ments and scourges, and finallie vnto hell fire. But there are two kinds of feare reckoned to be, of which the one is commonlie called a childlie feare;and the other a seruile feare.And that is counted a seruile feare, which onelie fo; leare of paines and of hell-fire, either dzaweth vs backe from doing euill, oz fozceth vs to do

I definiti cart kart.

Ae, WK icarh

of Peter Martyr,

lem pr bt Sams wr ; that is,

to sinne fozthe lone of vertue. Srv to bent mem ng

erfect loue driueth out Ay: theother is ta 1. oh. 4, 18, den out of the 19. psalme; The feare ofthe Lord verse. to. abidech for cuer. To abide, and to be dziuen vow trace fozth, agrte nat togither; this contrarictie he can avine makethat one in this wise, + saith, that they in and yet be verie derd not. Fozenen as two — being blowen with one x the sclfe-same tude. discoꝛd not: so (saith he) two harts, namelie the hart of Dauid, and the hart of Iohn, being fhrred with one and the (elfe-same spirit, cannot

disagree the one from the other. But pet they require an indifferent and anattentinehearer;

vseth foz each 2 A fienitcs . tude,

Pag. 66. part.. The Common places a Of Faith

begin toreferre 5 RIES wn | | - 8 — ke love, Fenn — mi — thereto bur (tlie abideth, feare tobe ener soined with faith. Wedonoto nca't

thred that is

not in that hich is fowed : io (sate they) were ct aepeth into vs a seruile feare, uhich is afterwardexcluded, uben charttie and a chaltfeare

backe againe to repentance, On the contrarie, the lawe is not to be receined without the Gospell ; fo2 if it should, we could neither obeie it

without Chyist, neither yet obteine pardon fo; committed against

the offenses that we hane it. Wherefoze Paule calleth vs not backe vtter- want cul⸗ lie from all feare of God; but from that feare letꝭ vs ic

onblie, uhich wanteth faith, and wich mieth lh from God, as from an enimie, andfromacrw,,;,,,, ell tyꝛant. But that feare vhich hath faith tomo- cath. derate it, cannot be rep2oned; foz it is the gift ofthe holie Ohost, as we read in the elenenth vcr{c.. chapter of Elaie. Andthe pzopertie of the gitts. of the holie Ghost is,that by them we subunt all peri, · our vertues and affections to the moderation the gifts

of faith, and make them to serus God true and 80.

ner of frare

pcter and san did ludas : fo; Iudas mbadfofeared, Judas fra= bespaired ; but Peter so fe * | TH 494 4 O y

mention of the spirit of grace, and Paule ol the 46,1 spirit of sanaification, and Iohn of the _ lohn. 10, 1?

and Fare. Part.3. of Peter Martyr, ''” Cap.z: Pag.. truth; and Paule againe in another plate af the wie are iudged, we be corrected of th

{>bC1,13- spirit ofadoptian, and to. the Erbefians of the chat we should. nor — — — 2 a great mame of ather world, 4 Phil a, tn. how both en this life. and in the ather life, feare

baun place. Thesaints, thenthepare-in — — thenhave perfectha

uill that hangeth auer vs)

But-vhat-meaneth Gat vbich lohn saith 4 .tob.4, 8. —— — oye there be some, which

70. interpzetours haue expounded the x3 - the frareoftheLo:D:andso suc a git mint be xr of ttatt found in Ch indeed otherwise could nei cit had. ther feare sinne, no2hell-fire, noz pet fatherlic chastisements of God. And it a man would saie, that he feared death; that must be vnderstodof naturaitfeare, vhereaf we intrrat not at this pꝛesent. And after this soꝛt do J vnderstand Ambrose, when in his boke De spiricn /antto he affirmeth, that The gifts of the holie Ghostare in the angels. Out of vhich wan thc Schal · men gather, that in them is the frare

these ame im 2. le God tru

they | | fedfaitinaltmanerof aduersities. The terie. fin. . wich thing Paule in the latter epistte to Tuno- > thic weote in other woꝛds saieng; We haue not (saith he) recciuedthe spirit of fearefulnesse, but of might and of loue. Wherefoze he exhozteth

| ie, not to be ashamed of che reftimonic: Tim. . 8 ofthe Lord, or of him being in bonds for te Lords fake:

teacheth ; foz it | tudgement of the Lozd, of

which be willeth tobe afraid:

out childlie feareʒ so that | stod( accozding as J taught befoze) that they d not onelieflic from offending of God, and are afraidoffailes against his will; but alsoare moued with the feare of hell- ire, and of the with of God, and of his punishments: vnto which feare neuerthelc faith and con⸗ fidence in the mercie of God, aro as a pzesent comfozt. * | bo 33 0.1 97113633414 200K 3450

red from confi dzineth todesperation : and loue

nuch are also to the godlie,cspcciatie wen la they which belteue and

nc az they haue not as pet obteined perfect charitiex God truhr, vpholy their feare with a liue t

i nen che postles; I will shew you whom ye shall feare, U: M, 821119422041

n euen him, which after he hach killed the bodie, Of Steuritis. | lags, s, hathpoweralso tocaftthe soule into hell-fire, 31 1 WT 21

1Corro,, An Pane gehe 14 - Secunitiefwemeth tu be a cuntempt of , 35 18.

8 Gods tustice, vhereby sinnesarepunished. It db. .

be. we-speake of this sccuritie, it can neuer be o⸗

found, the which no doubt is to beallowed, and iscommendable. But to vake the thing moze vope is be th@things; securitie, Tron

\ Pope is the-meane uuhich t. #= ought alwaies tobe commended: securitie is —

ofthe Manie (saithhe)are weake, and manie fleepe. And if we would iudge our selues, we vndoubtedlie should not be iudged: but now, sorsomuch as

Part.3.

ercesse, but desperation is putting awate the mercie of God, we

Pag. 58.

to muchto our owne

as we thinke that by our selues we be able to ante : 2 else, though we

nall felicitie, vle no

but linc vnpurclie

spꝛingeth there is in God anie execution of iustice. Stturitit is

tontratit to nt gnelie contraric vnto desperation ynto the feare of God. Im

desperation —— righthe sad Cuen as

Barnard, , Secutucie dation ok all

andthe beginning

buen eta tures testifie of it) perteineth cherslie vnto mpietit- etie and the Aas

versc. 1.

hath impietie iomed

Whcrefore they, vhich trust vnto theinselues, neither erke fo2 helpe at the hand of God, nei⸗ wer pet foz the aid ol men. 15 Thepeople of Lais, which are ol in the 18. ot Judges. liucd seturelie,

plc fe: the gouerning of

Foz vndoubtedlie

The Common places a want. Fo: as in are made

the mercie of God, |

wickedlie, — hereof, bicause we belcene not that

-

desperation pzocedeth of to much feare of the tustice of GD D against sinnes; but securitie thinketh nothing at all of that iustice. Wherefoze Barnard hath the feare of God is the — the tounda · lishnes, Foz the feare of the Lom ( as the scrip⸗

therewith spꝛingeth of an euill beginning, so also it bzingeth fazth cuill and naughtie fruits: as slug⸗ gishnes, vnlustines of mind, and slothfulnes.

they fellowship with

p2zv

we ought to ap⸗ things 7 by it the will bodie is

Cap. 3. Of Seruriti that the ship entereth in, the wind entereth allo, ; t oftentimes tofleth it, and bzeaketh it vpon a rocke.Uhere then can there be securitie: Adam

monish Ecclefa, 1, and prepare thy selse torempration. The Jsraesea; was it chen meet fo: them to line in securi⸗

tie : No verelie : pea, within a tthile after, they

were tempted in the wildernesse. Chaift was baptised by Iohn; was he therefoze made se- Many, 14 cure? No,foz he was straitwate tempted of the N diuell. Wherefoze we ought then to be most carefull of all, when we are receiued into the fauour of God: foz then the dinell doth most of all watch foz our destruction, and indeuoureth to make vs fall; and therefozec there is no place fo; securitie.

16 But are we so made by God, that we can be no where secure : Not so vndoubtedlie: fo2 there is another god and laudable

molt verse, shall abide vnder the gr ra N

heauen. Whereas it is wzitten in the Latine, Adimtorio; that is, In the helpe; the

namelie, Lo praie al waies, toknocke, to secke, Mata. and to watch: for che daie ofthe Lord will come & ½ 13. lie a theefe. Ifthe gir ofthe house kneu. , what time the theefe would come, he would

(

of Fecuritie. Part. 3. faith, herby ye may quench all the fierie darrs of that cuill one: and take vnto you the helmet of saluation, and the sword of che spitit, which is che word of God. o doch Peter àlso warne vs against seruritie, in his first epistle the fit chap⸗ ter; The dwell (faith he your enimie about like a roring lion, seeking whom he may deour; tesist him with a sound faith. But bicause

haue (aid, that securitie is contrarie to feare, — hane anie mants thinke, that- all feare is tobe praised : fo2 there is also an euill feare, and that spzingeth ol en euill iudgment ol ill things: as it a man shuld thinke

walks.

| - Againft ngs we mult sing togither with Dauid ; 1

heauen hangethoner chem. Such feare Plutarch in his boke of felicitie couscience calleth sozes ofthe mind. Thereare(saith he) i call®by sopes as well in the mind, as in the bodice. And 4 excellent similitude, As they,vhich in a fcuer either cold oz hot, bicause mwardlie they be either cold oz hot, are moꝛe greeuouslic

* © haue trembled through feare, whereas no feare

Gen, 16. as: fo Cain, and so Iudas also were wonders SETS Seneca, dzed g G. epi 1 a wicked man guet: taz thus he alwates thinketh; Although A be not as yet taken, J may neuer⸗ thelesse be taken at the length: and that J haue taken, it tame rather of foꝛ⸗

much better repose our selues in the fgith of Chaift,x put all our confidence securitie in his * mercie onelie. This maner of waie Paule tea⸗ — cheth vs; Being iustisied (saithhe) by faith, we haue peace with God. This medicine hath vertue against all viscases. Also

of Peter Martyr.

et lie discerne how muchit is ioined with chari⸗

peraduenture the matter should be otherwise, But we are not said to bele ue, vnlesse we do alreadie gine a firme and assuredconsent

Cap. 3. Pag. 69. sermeth to be contrarie vntosecuritic, is not al Carefalnes waies tobe pzaised; hicause theremare two vi/ is not al. ces tobe taken herd ot. The firstis, that being waics to de moned with it, wesceke not by vatust meanes alten. toremedie an euill that commeth vnloked foꝛ: 1 as the Jewes did, uben they sald; If we suffer. this man to liue, the Romans will come and othrowe our place and nation: ttherefoze they decreed, to destrote him. Furthermoze,we must beware, that we be not so moued foz tempozall —— ans pence o God. Wherefoze the true securitie is that, hich dich i is reteiued by faith, and consisteth of the pꝛo⸗ 11,2 avi; mises of God. Paule did put vs in mindhereof, cecuricic. — — z God haue gi- Romans 8:3 f. uen his vnto vs, ho shall he not also giue

vs all things with him? Who shall laie any faults against che elect of God? It is God which iustifieth, who shall then condemne? It is Christ

hic died, which rose againe, who also suteth at the right hand of God and maketh intercessionfor vs. Who shall sepatate vs from

che loue of God? Shall affliction? Shall trouble?

Shall persecution? Shall hunger? Shall nakednes? Shall danger? Shall the fword? Iam persuaded, chat neither death; nor life, — angels,

nor principalities, nor powers, nor things present, nor thingsto -N nor —

nor anie other creature can separate vs from the

loue of God, which is in Christ Iesus our Lord.

Now it satficientlie appereth (as J thinke)

hat maner ofsecuritie is allowed, and which is

VVhether true Faith may be senered from (haritie. — vs paoznens thice things In 1.Cor;

tobe inquired; the firff, vhether true faith may perle. be seuered — — +

tie. Let vs the matter thꝛoughlie; + firsf let vs — 2 betwerne supposing |

vnto the

3 5 N. * 9 * 5 * * FL. b ; a ü 7 * L 3 Py... TI. <> ot 4:6 * 4 + a = 4 =2- LA , Y | 2 \ 2 7 8 r Hy id . NES ed PIC * * = Is. . Wu * * 8 ** W ” oo Sx — =” - 82 we — > 1 Mos * 8 4 2 TH* g PRES Wo Vt ob on 5 , ; © 44 1 ; r Ws 5 3 IE SHIT K 5 * ccc I Os EERR RTS. = ö o SP _ *— 4 * EO Re . . | * } .

Pag. o. Part. 3. The Common places Cap. 3. Of Pal

— — so that we saspect nothing at ati of — [—jWGW — | — — — 2 — — be true vnto our 2 — our reason, And vhercas mention made of of the holie , togine a firme Auen DOG, hats, A being, rev allent vnto the wozd of God, and that by the au · ¶ dent token] that firme assent is declared, the

tho:itie of Godhimselfe. We sae, that the in- uhich the fate tor hane ny — | spirationof God is required, bicause humane WUWherevnto there is no let, that we being comreasons in those things do faile, and The naru- passey on ruerie flve with the flesh, are often,

— — perecuec not those eee times put totrouble by wauering and infirm It at a

God; foz he thinketh them to be but falishnes, tie; seingthis commeth not to pate by ante ex. time wer

ro: of faith, but by our owne fault. want in

gustine declarcth in his 109. treatise pertie thereof,and not as it is weakened in vg. thevonbting ——

— ona nt ay wo rndon In faires, and abandon Chzift. — * — len deren reren Forth — — —

thereof, of faith, makethnothing againft them vhich saie, that fatth ts an assent — —— , ez tothe mercie — — — somuch as these be the most high and

things in the woꝛd of God, vnto the uhich, the

:0ugh Chatt, 3 ailodwattirmeto be conteinedin the wozd of God.

where tt is called 6755275, thatis, 2 , Which are

bis ===

Chast, and

man, faith. they saie chat a man is buried, they vnder⸗ stand the ment the deadcarcase:enen ib this fr f | ts nat to be accounted faith, but rather a dead |, cc. = 3 in nature agree cae of faith

faith true taich, but in name onclie. The apostle

Paule also wziting vnto Timothie, called the samefeigned, saleng on this wile; Let charitie 1Tim, 5 c from a pure hart, a god conscience, — wt & a faith not seigned. And &xist in the Gospell td airy. describedcerteinebeleeuers, but those Marr.13,21. . Tempozarp

Parz. The Common places Cap. 3.

saie, that they be inseparable companions, in — —

| | usnes lecue, thatthou art Christ the sonne of the l o2 sanctfication can there be vntu vs, if charttie uing God. Here it that vnto know ·

a v. "314 Wo. . A Powe Tr Fa N x 7 | 5 — 34 ** p 1 3 N a 1 : r th vrito eve —_ — ——— Bod, Ani Tefus Christ wet r — es} — XS WT tent. Aren < Sax;

ite

*

—

ther wich vs. |

h they objec that vhichivin lob that n; There were certeine princes, which belecued in 10,14

; ich norwid ing durst not con- |

That there were lohn. 2, 24. tings be e (

as hep wouphane bs, ha

baue vs, that these pzinecs were 8

mera,

be cast out

Titus. r, 16. | The dent; eng of Gon standeth rot

Part.. The Common places VVhether charitie may be called

Schul. men by that their maner of speech 2 | ä — rag mas re 28 But let vs sc after what sozt hope and vow ore charitie; euen as matter is wont to be made | "—_ gendercy

whomalso we haue accesse throug

of Peter Martyr: Cap: 3. Pag.75of the Golpell, uhere itt is brought in to aie at the daie

k Wanne mY. | ner thus witer waiteth byhis pen is the fozme bart wr gt saule wozketh by nts. And Paule (aid,that We cribunall seat of Christ, = ; * 25 | rh fin bale ez be it good, or be it euill. We sate also, that pzubence wozvertues notwith⸗

The Common — Cap. 3. Of Path

— Er the commandements of God,

and C haritie. Part. 3. of Fetet Martyr. oulnes and bolinesof therruth. Alta to the hecht, 33. ——ů —— The faints would be an

— Cap. 3. Pag. 75. righteousnes is bnto vs, we —— are

in hogan: cle ewe it 5 water all;

vs by faith. The same comparison also is vsed in the epistle to the Romans, uhere it is flesh,anddrinkethmy bloud, lohn. 6, 54,

readonthis wise; The Genrils, which follow- Fe — And agnine; He —_— - tceinedvnto the laweof thardwellethinme,and I in him his man brin- Ioha.rs, 5,

| bicause ir foorth muchfruit. And — — bear 2 | atteined not to the lawe of righ- her Wi dwell with them, Iohn. 14, 23

dwell in va, and we in hem: but we must ra- dwelleth ther consider, uthatis that, by the hich be first ig — and pzincipallte dwelleth in vs vs, Andcerteine ***

it is, that such a conjunction spamgeth not of ante other cause, than of cleaton,

nhich we hanenot , — tate hs and that he fine hich -

ͤ—E—ę4—— fe, vhat it (s'to be —— - Firlfcommethinplace, tat hich ging

The Common places Cap.z. T he vnion

Fozenen as in matrimonie, not onelie the ——_ EI theiraffections+ willesareioined 1 es

Uherefoze the Apostle

from sine, vhich do abide in Chaift, and are in

him after such asozt, as J haue now declared; vhich tothe end they may lie his life, be of the same

mind that he is, and bꝛing fwzth such frutt of

works as differ not fromm his fruits. And they

uhich are such cannot feare condemnation oz

; fo2 the Lozd Jesus is salnation it

vpon him; | whatsocuer they take in hand oꝛ do; a, to de⸗ of they

pend vpon him is all things thatwe go about, to haue a regard vnto him, — . —— — —

led by his spirit, followe affections and — —— uhatso2t faithfull ard gadlie men are in Chasty, andthat by all the kinds of causes. Foz Chaift 5 g, and wehane all one matter, also we haue the fangt — of Roms: by wee by = Cute

is that,uhich they ought toretaine among | | — — — berg of th 8 | 1 NN N haue with Chꝛist. Touching this ting we are derte dodte.

vVith Christ Part.3. of Peter Martyr. Cap. 3. Pag. 79. venie well instructed in the fourth chapter tothe nolefse to be true, vhen man and wife are sony eie Exhestans, uhere it is wzittenthat Byche head Chritt, is ministred life and spirit, — the ioints and knitting togither ofthe members into the whole bodie, that according to the measure of eucrie part, there may be an increase in the bo-

C———— — ter to the Coloflians, an — warmy ray y wowgl e ere. f verse.19, | fieng onto that sentence of the his co;po dies | Lom; This is my bodic;as though it map-not 720 7:6 rlic of the urig net müller into them by hpi the head. otherwise be vnde rstod, but that there must be bent | assirmed anaturall pꝛesence; ben neuerthe⸗ — — bodie'of Chaift,

intothe uhich we neither be transubstantiated,

— a man-thich iobut He-ligne-of a mane And

t. Paule said in theepistle vnto the Cozinthians;

LCa 615. Shall I take the member of Christ, and make of uche member of an harlor? Au if he had said 5

| Thcse things are repugnant ane with another,

DO nat we ul be ne emerge aun UWherefoze this similitude declareth, bat

rer to th Romans,

= 1 pa oa eee chu of the adoption ofthe chil⸗

dꝛen ol God.The lawyers (as it is in the institu⸗

rogation : foz they saie, that — —ñ—30b ——

recetuedinto the ffed of a — adoption Wopcten.

Wherefize Cyrill waiting vnto Reginas of the he held them accarsed.

Gaul.

The Common places

vy the syi⸗ ru and by —

—— And as manie as recei- —— — ä be che sons

chat Power them to be made the vnto them to

Ata inst | would haue vs) that we first bcleeue,

ted to be in the number of the sonnes of God :

signifieth that this adoption —— man and woman. Which sentence, he moze

power, ffrength of the bovte,

— nent mms — deth of ze:

lawe, vnd of his sonne into our harts, in whom we crie;

moze cer= taine of this

as inthe this word, of God is not read?

wee should not anie thing doubt of we hauenot

sheweth

namelie this, To be che beires of God. The uhich

vndoubtedlie can appeareto be a benesite of no

| Cmall estimation: foznot all those that be the men of ante man, be fo:thwithhis hetres al-

Pag. $2. Part.3. The Common places. Cap.z. Of our Hope

1. lohn 3. A he shall appeare,weshall be like ynro him. And that is, Makech not ashamed. And it is a gurt A lh col 3. Paule saith vnto the Colossians; Ve be dead, tiue kindof speech; fo: Paules mind was to sig, * he, and your life is hidden with Christ in God: and nisie, that the golie cannot be frustrated of their when as Christ your life shall hope; foz they vhich are frustrated; namelie, ye also appeare with him in glorie. - —Uhenthingsfallout farre otherwile than they Jnhericance Inheritance(as it is defined by the Lawyers) ashamed, defined. ts a succession into the vhole right of the man that is dead, And may this appeare tobe but a mall matter to be made partakers ofthe whole Ne. right of God? Certainlie Peter saith, that We | be made partakers of the diuine nature, Yere Ambrose noted, that it is not in this matter, as we commonlie se it come to passe in the wozld : fo2 it behwneth that the tesfatoz die, befoze the | ol our wozkes: foz otherwise, it would — tera — declareth, one wozdonlte, — Foie e vch ti |

mant, =

aan is a notable

0f our Hope. Part.. the hope, which is fired wan God is certeine; — gr Str The Sojhifterscrafgo about to auoid this sentence, by two Ron, 37: — Paule the one to the Komans, and

the other toTimothie. The place toTimothic is thus; Iknowe hom I haue beleeued, and am cetteine. And the other to the Romans is thus; I am assured chat neicher death, nor life, nor angels, & c. By these places mer thinke to ouerth:owe the pzofe which we haue made, bicause thinke that these wazds are to be vnder⸗ dniuersallie of all beleners; but one lie of Paule, and such other like, who had it pecu⸗ ltarlie reuealed vnto them, that they should atteine vnto saluation.

But these their enterpꝛises are in vaine; fa: here is now intreated ofthe nature and p2oper- —_ tie of hope, whereby is manifestlie pzoned, that ae all they nich are indued withit.are ure ofthetr

bope | ee: else if they haue that hope, they must needs be or hach not assured of their saluation, But if a man will dae late; What if A Mall be vnwarthie, and therevpon me the cheeks

10, _—_— which will — ted aboue your power, but . with th cho doctrine tempration will make a waie out : 997 — places of the holie scripture, therein p20 mileth.that he will giue perfeucrance vnto his, euen vnto the end. And to speake bzeeflie , the —— the godlie leaneth onelie vnto the godmercie of the onelie God. This — — in his exps

— hope,

to come,

the of ——

nous and hozrtble sinnes conuerted

ich all our wozks pzoceed, Pet can therebe

of Peter Martyr.

Capi3 Pag. 83. — — they, thich be They that Ohꝛist, cannot be without

„be conners

— wee vpon the — Tm From e ted vnto depth ha vponthee, 1 Lord Chzilt can⸗

ought not to cast a= _

cogitation, to do god wazks; thereby they thinke to merit the last reward. But ubat certeine hope can these god wozks imagined in the mindp:odnce which are not yet wꝛought⸗ For ot a cause, uhich pet is not, cannot be p:0duced an effec schich alreadie is. We should ra⸗ ther affirme the contrarie; to wit, that this god⸗ lie will spzingethof faith nw ot hope, than that — A. hond pꝛocerd of it, as from the

een et een bab be bes themselues, when on the one side they saie that hope is an assured expectation ; and pet on the other side teywithoe ntobeamaT mc

number of 1 as though hope had ticular knowledge vnder faith ; that beter bysuthiobyhope

they affirme, that this hope isby. — 2 —ü—ñ—ä— —⁵ eb ntie they will haue to tonsist of verie kkelie coniecures. And at length they con

=

Pag $4. Part. 3. The Common places Caps. Thecerteinties 22% ͤĩ§”Wẽ.³ 8 ]% rere wr geen ie ol not vs to be tem

— | gl | Ee IE chm with the on will make a waie r And in the firf# chapter of the first to the Cozinthians; He shall confirme you blameles euen Dbidemg. to che end, against the daie of the Lord Iesus

rtr

lceuech vn⸗ to him in

confirmation ofgur will by Chat. Wherefoze we late, ng that thiscerteintie ct hope is a firme cleaning facet vato offered vnto vs, and receiued vs. by laith; e we knowe that we shail not That tte gine ouer, but continue euen vnto the last end. inte el

46 Andofsogreat fte is this hope, that as *. Augustine wiiteth vnto Dardanus, and in mas wope cate we other places, it calleth things that are to irth tho come, alreadie

e hath vs ine Ti ofregeneration. And vnto the Romans; By Nr ofa wonthie ett

* . —— = | tice) would God haue vs to be iu hy is

and not by works, —

—— he) by hope we now are not; fo in ded, we still be: but we speake that which is better; name⸗ lie, that bicause we be cerdur vices, andasmnchas let — teine of our hope: EIS ee them; but yet tough no means teine,thatweshoulddoubt of be cast downe from the hope of saluation. Foz

there is no man, whose mind is not la- — — Besides

The Common places Cap.z. Of Hope,

same otherwise than from the hope vhich wee their erpec: tation from

for how doth a man hope sot that whidi he seech? much helpe at the hand of pzudence: foz by the But if we hope fortharwhich we see not, we doo helpe thereof, they haue a mediocritie appoinby patience wait for it. | Neither mult this be passed oner, that that yope hath god thing, vhich hope hath arespect vnto, is dif * ficult and hard ta came bp. Foznaturallie in li " | | mind schich they

hope foz anie other cause ginen by why hope couraged to pursue God, but bicanse we should not cease from fol was given is let befaze it, although there sceme some thing lowing after that gadthing, upich we perceing v4. to let it: foz by such an affection it — — — — — — ů—ůů——— ap Rom. St. time are not wearthie of the glotie to come, che which shall be reuealed in vs. Foz they vere-

And ifa man demand, whether a pure life, thing tothe cer- whether

nobler part that hen the (ub

of rhe mid. dilficult, and farre from vs is se vs, wer should not be fearedawate, but by faith haue boldnes and accesse vnto God: as Paule saithin

versc. 11. 3.00 tet tothe Ebesians. | foꝛsomuth as this felicitie is verie farre distant from the godlie, it cannot be otherwile, — — t that

they themselues, bicause state is by God so farre remoned from are certeine me

kled with the affects ol ioie and sozowe. And the —— vnto vs some part of the that place to the Romans,

5 udich we haue alreadie citrd, uhenhe watteth; Euerie creature groneth, and trauelleth inpaine * togither with vs, euen vnto this onelie the creature; but we also, which haue re-

— — z euen we d | — | in our clues, waitingtorcheadoption, . ardoutoftheholie scriptures, to make again ucnthe redemption ofourbodie, And hat iaue ——ůů —— 2 3. 5 is ioined with the selfe · same hope, he declareth — Jam fene

Rom.12,12. in the 1 2. chapter of the same epistie; Reioising In my first defense, no man was (ach hel in pt „F en? *

Part. 3. of Petet r

was slaine. Che same apostic

q nie lue ene

4 it hath Mlvates ON

Common places Cap.3. Of Faith es Hope, wen to loselife: 7 — er ——— ——

.

he said; Whatthings are written, are written for our Rom. 15,

52 Now to sa r th chat chrough p scd spirits oz soules may in

.

Chꝛist and the saints may haue hopt as pet.

we see tes, to - Fon Nun. 5, 11 inst Pia god Witten;

of Inftification. Part. 3. of Peter Martyr. Capi.

rence ofa firme hope, the christians do much dit rr 2creatdif. fer from the Epicures and Ethniks: sm the is in the harts or the regenerate. ference be= E:thniks, il there come anie greatcalamitie to But sometimes God instificth,in absoluing 22 them straitwaie they exclame and crie out; If vs tom sinne a, and ascribing and imputing Eides there be a Cod what hach rar ofthesethings;tf rightrousnes: and then this wozd Trsde, is a == ofthe there be a God that serch these things. So they word taken of the law, vhich perteineth ta iudg⸗ ehaizs. call not vpon Ood hut being in bespatre, uttet- ment. as also this wozd I cluab, uhich sign

lie discourage themselnes. But contrariwise, siet;h To declare one to be an offender & a wicgodlie men most constantlie crie vato God; — An to iustisie in iudgement, is by neither doubt they, but that their pzaiers reac wos, testimonies, and affirmation, to count vp tuen vntohcanen; and that God hath a carte one fan iust. And fozfomuch as these are the two both ouer them, and also oner all that they haue. either in derd oz inaccountandeft;mation; and

+ God is the authoꝛ of either of whether of The fourth Chapter. + these two shall-wo — disputation

significations of this wozd, Towltitie; namelie,

Pag. 89.

p2oposed Fozlaththe latter;andthat on biraust We now fue

Of Iustisication; Vpon the Romans, at the end ofthe 11. chapter. This place is alo treated of, vpon the f. to the Cor. I. abour the ends and pgl EE verse 6. nen by them, we might not be able to stand bethe iudge ment seate of God. Besides tha*;

an intreat of fw:ththe authoxttic of Dauid, and a tenamelie,Justification.. -.

vs intreat of Faith. Amen among the in the first coniugation Jo be firme: the veric which verbr in the third contugation; being called (as Jhauc said) 77: phil, signifieth; To giue constancie anti assurednes to anie or ching. Wherefo:e the La⸗ tines saie; Fidems homini aut verbis tribuere;tthich

is in English,/Ts; giue faich dr credit vnto a man, ot vnto words: and it stgninie h euen as much as it a man should saie, To belecue. Tcher⸗ loꝛe this Hebaue verbe Hema, significth none other thing, tan To suppose, ot thinke a thing to

And as touching

3 — faith- 2 — But fir of nl. hall be gud an 1 Lge faith. and we will be-

. | Ne true eee saithinhis first epiltie the;.<TH which beleeueth r

Uhercfoze

THBTH. iy, this

him, makethhima | not Cod, mak ech him a verke 10 a

ersuaded that he was able topcrfozme 1 ng thepcallt — — "6 | eine analogie.oz pꝛopoꝛtion betwoene this vcieque ang eandgodlie; word, To belecue, and that To iulutie;as wei to lud.

foe the T shall now be a p2ofl- Paule disputing of this matter, after he had kom4,.

What this wozd Fauth Ae.

Wes

Pag. 96- Part. 3. The Common places Cap.4 Of Iuftificatian,

them, that they bad not a linelie faith , uhich daa an ine

treate,hath le. ester he ng HEINE - pzomiles of God, vhich

touching the persuasion it selfe; vhich seeing is wꝛought by the power of God, it is also most firme,mostcerteine, andofassured that is, that it is neuer naked, but dꝛa⸗ An fares weth wich it manie and sundzie motions of the crfuafion mind. Foz experience x dailie vse teacheth, that notna= in things ciuill, a man well and fullie

they should 3 And of this Hebzne verbe Iman, is derined

ked, but, is filled with this noune E-wnh., tthich significth Faith: and g4;4 bm —— it sometimes signifieth, Certeintie, and con- times figai.

stancie of words nd promises. UWherefoze God firth a con: is oftentimes in the holie scripturcs, called uu fajthfull; and his wozkes are called faithfull; „ tte

er moti⸗ nance, is and pleasant, — him that Cent arr all mind. mcanes allow him: but contrariewise

belieucthnot the persuasion, he langheth at because they be kme, and do conffantiie 1. Cor, —— and contemneth it, oz waxeth cold, to the Ro- ty. 0 and bendeth the bzow. Wherefoze it can neuer belee- Co.!

be, b ubich beleeucth in verie deede, can

of God a and this!

Faich, if we maie belcue F Fio; betause that thing is done in derd, vhich spoken. And sometimes it signifieth the

thereby | vhich are set fwzth vnto vs:as it is saidof allured con- feions: butmolt of all, with the sincere and ham; He it was imputed vn- Cen 14 firme affiance, vhich the same alwates dzaweth ro him for ri es. Andfozfomuchasin

with t. ; wetake faith now after this ma- wenn Tchereby itcommeth to palle, that inthe holie scriptures, pꝛomises are made both to faith,

1 and to trust . Foz cuen as it is said; The iust ca man liueth by faith: also; He which P2omises in him,shallnotbe confounded zandinthenew . are in de testament 4 He which belecueth inthe sonne, — hath eternall life: againe; We thinke that a man bung tach iR ultified by faith: Eurn su is it mitten inthe aun bs Plahme; Blessed are all hey which pur cher confidence. xrust in him: and in Elnleth,6chaptir; Hc Row.837- shall keepe peace, bicause they in him: ratio Lebe zac. and in the new testament. Hope confoun- in Rom. 3,28. dethnor: tu Titus also, the.z.chapter ; That we Psal.2,12. maie be heires, according to che hope of eter- E14126,3- nalllise. Although in the ald testament we dw

Romans 5:5. find the are ostener T 7. omg. OY ——— pets I © why in the is contraxiwise: the reason whereof oi reins this, because in the old time, the: "hn mint | peere not. Where. | ten erpꝛel⸗ | ; that is, Subs tzucs v — Gps. Wai vu

0f Iufification. Part.3. of Peter Martyr. Cap. 4. Pag. 91.

wozd Budzus molt learnedlie turneth in his foz we belcene that God created heauen x earth, 1 commentaries, Boldnesse, strength, or valiant · that Chzist was boꝛne ofa virgine, that he suffe⸗ | what nes of mind; andit is deriued of this verbe redfoz vs, and was raised from the dead; but all Erben Vprnyohich lignifieth to Sultaine, to receive, thele things arepast, neither are they hoped lo: kgnificth- not to giue place ynto one that rusheth ypon a tocome againe. These two reasons of Hosticnman. 1 sis are verie Eee e his enimies; but goeth against „and re⸗ zubelee- fillet droge Gon bones man og ym we patience; reason — — of we haue there experi⸗ cas"). ence. Foz we mult resist the slech, we must onerfaith; we must also resist the condemnation of dur owne conscience, sinne, and the wzath of God: and there are manie things besides, by ubicha fathfull assent is both letted and assaul⸗ ted. Now this deve, oꝛ substance, and those things that arc hoped foz, are verie well con pared togither betwerne them selues. Foz God pꝛomileth resurrection, but yet vnto the dead; he p:omisetheternall life, but yet vnto them that art rotten; he calleth them blessed, but yet those vhich abundantlie thirff and hunger, and are on euerie side opꝛessed; he pzonounceth men to be jnskified, but pet such as are couered with —— these things leme to beso far off from va, it is ncedfull that wc haue bolddzaweth from faith, pued vnta

29 WTF Ati GA Protea Wo oa den? 7

the agg r Tb inte uen the woꝛld: foz as Iohn 3 This

=

Pag.92. Part.3.

iust: Jetser samuc hi bitt sor sc halem that is, Wich a — affection — keepe —— — — arc instificd;

will be vnto vs the authoꝛ of peace and felicitie, and a faithfull keper of his And Augustine in his foztith vpon lohn saith; What is faith, but to belceue that which thou serst not: Thich selfe-same thing he wziteth vpon the wos of the apostle in his 27. sermon: but in his boke De p rita c litera, the 3 1. chapter, he waiteth; that Co beleene, ts nothing else but

spoken. The

The Creed of Utha= nalius.

vbich we beleene, Foz in the Creed of Athana- (us it is said; And this ts the catholike faith, that we should belcene, tc. | ES ED —— car inctt- and in this do we vnderana, rand faithinthis He also lie fatth and Aliuelie faith from a dead faith, distinct

a dead faich on is to be liked, bicause lames maketh menti⸗

lam.z, 20. On o à dead faith. But we musf knowe, that a dead faith is onelie a faith in name; neither is tt anie moꝛe a faith, than a dead man is a man.

A dead —— — is called a —

faith is no though none: so a dead faith although

faith. called a faith, pet hath it not the nature of faith.

. of faith, uhichserneth

miracles.

he saith 5 Vnto one is giuen + * wiledome, to anochet the word of k

tains, &c.

The Commonplaces

Cap.. Of Iufifeatiy. molt certeine, that both they do p2ojhesie, and

wozke miracles ; wherefoze Chailt shall sate

vnto them; 1 knowe you not: althoughthey + boast with open mo 3 Haue we not in thy Mary, name prophesied? Haue we not cast out diuelsꝰ 0 Te must scuer also from this faith, that faith, Faith em: shich endureth but foz a time; whereof the Loꝛd during tac made mention in the parable of the saed, which l * un ts sowen in the feeld; foz all falleth not vpon | god ground, but some vpon stonie ground; x

thenit is spzong vp with verie gad successe it

and toifull mind receiuethe wozdof God, but 14... ,... hen the burning and fernentnes of persecutt- 5 on shall ware hot, they fall awaie srom it, and

thele | | derstand faith to be that firme assent,ubich is of so great fozcc andefficacie, as it dzaweth with it the affection of confidence hope and charitie ; lastlie, all god wozks, as much as the

wltification, although he set it out be cus. man unpu: keth mentionof me, is herein | cetued; in that he 1udgeth, that those are sharpetie to be repꝛoued iich saic. that faith is a trust. And he bzingeth a place out of the eptitle to the Cppestans, the third chapter. ubere it is witt!

of Iuftufication. —= Parts: of Peter hangt, chis wo mne

Amen, (a= Amen, vsed among hab yeriuedofthis

This qui. stion comquillitie, and vnspeakable z treasure _—_— vherein he the men ae Gat he hay toe = 2 the true fatth, A schameer vebascbler, . rg — | | g | — 2 wozks luft. credulitie, i staie himselse on the wozdof med the d ie haweneth tho- i 1 ubichis the p:opertic and naturt that happe= _— — — to waver and be vnconstant. belecue — are A — pinions, and alwais wauer and doubr.Wherfoze

vetle, 5, in losua the LL — cause their harts melted awaie as water: and

ta vb ane one by there n. " Fozsomuch therefoze as hereby it now apt we understand by faith; 1 azor'

we do ft Tw= Adiftincti- lpeake 11,104

works. should be con Faith aa it

Pag.94- part.. The Common places

is chepzin- all things we ought ta be most sure —_

we no meanes bzing topalle, ets: one thi wil Joe |

mer of them which lacke discretion, a teacher one that hath the forme of

0 Iustificat1on. Part. 3. | knowe here hane bene some, thic bythe

uhen he saith; By the works of the lawe, that sas, > the wozks commanded by God in the P must nerds come of reason, not of

erpzessed might the better confirme this saith That euerie mouth might be stopped, and that the whole world might be guiltic before God. Undoubtedhe, if men should be iustisied by should not be |

percriue thecontrarie, they dare not once open their lips. Further, he saith; But now withour the lawe, is the righteousnes of God made maring that such is the nature of causes, 4 2 ——— Is To the same purpose also serneth that vhi dert followeth 3 Where is then thy boasting? It is reason, excluded? By what lawe? By the lawe of works?

ec. No, but by the lawe of faith. Ye would haue vs knowe, that all inst cause of glozie is excluded and taken awaie from vs: fo: the whole

:

works (saith he) we should e ee eee occasion of our boasting & reioifing in God, & of ptaising & Leong hi fauour towards vs, houlibe taken awaic, Foz without doubt

of Peter Martyr.

neuer so great lothsomnes and dꝛegs of sinnes. It we should sate) be iustisied by woꝛks, then doubtlese we might not trulie boast, bꝛag, oz „ eee

1 apo The nin mie himselfe saith in the beginning of he fourth dan chapter; What shall we saie then, that our facher Rom. A, l. Abraham found according to the flesh ? For if Abraham were iustified by works, he hath wherof to boast, but not before God. For what saith the scriptures? Abraham beleeued God, and it was imputed vnto him for righteousnes . But vnto him which worketh, a re ward is not imputed according to grace, but according to debt. Wherefoze to the end that so sweet a consolati⸗ on ofthe loue and beneuolence of God towards vs,shouldnot be taken awate from vs; let vs constantlie affirme with the we are not iustisied by woꝛkes. And that he might the better persuade vs hereof, he vꝛgeth this woꝛd Aoyizew,uhich we (ate , is To impure, to ascribe vntoa man righteousnes, or to count a man to be iustz and he setteth it as an Antithestis oꝛ con⸗ trarie position vnto merit oꝛ debt: so that he, to whome anie thing is imputed, de serueth not the lame, neither reteiueth it as a debt. But he which obteineth anie thing as a debt, accounteth not the same as imputed oꝛ ascribed vnto him . Neither did Paule thinke it sufficient, thathe bought the scripture, concerning Abra- - ham; hut he also citeth Dauid ; Blessed are they vers7. whose iniquities are forgiuen, and whose sinnes Plal.32,2. are couered. Blessed is the man, vnto whome the Lord hath not im sinne. By the which wozds we dw not gather , that the rightcverl.3, &. 4.

— eye ent en —

:

.

scales of tokens ol our righttous⸗

nes impu⸗

ted.

dition of the lawe, oꝛ of woꝛks. And seeing God

4: addednone. uhat boldnes were it in vs topzeimme to do it? and Paule saith; For not through the lawe was the promise made vnto or to his scede, chat he shauld be the heire of the

<yerwelkth sndgement of the molt mercifull counsell of

_. realon, God decrerth aster thismaner; Therefore is

the inheritance giuen by faith , and accordi grace, to the end ——

| FEAR HH

nootherwtse,than | fo: he is the father of vs all: as vnto him, enensoshallitbe

12 But now let vs come to the.

The Common places Cap.4.

Of Tuftification ing as che time required, died for the yn- Rom %. 2 scraight wate; But God settech our

is loue towards vs, in chat when we were yet sinners, Christ died for vs. And he addeth, For if 2. when we were enimies, we were reconciled to God, by the death of his sonne, much more being now reconciled, shall we be saued by his 0 life. Yereby we gather, that befoze regenera tion men are weake, sinners, vngodlie, andthe enimies of Gd. Who then can ascribe vnts such men, power toobtainerighteousnesse at their pleasure, vhen they list to do god wozks? Others maie beleene it, but the godlie will ne. uer be sopersuaded. This mozeoucr is another wle, in that he setteth fwzth the cause ol so great an euill, vhenhe saith; Therefore, euen versr, — 8 wa entred into the world, and by sinne, deach: euen so death went ouer all The.:s, men, sorsomuch as all men haue finned, As if dad.

infants are to be excepted, he saith; Vea death vet hath reigned from Adam euen to Moses, ouet them also, whidi haue not finned, after the similitude of the

— — ye are now ashamed? Fot the end of themis death, but cuir

now being deliuered from sinne, and made the Crone of God, e haue your fruit to sanctifiin

| of the. 7.cap. Knowe ye not brethren (for I —

chat knowe the lawe) how that the la we hath power ouer man, as long as he liueth? For the woman, which is in subiection to a man, is

bound by the lawe to the man, as long as he liueth: but if the man be dead, sheis losed from che lawe ofthe man if whilest the man liucth, she couple her selse with another man, she shalbe counted a wedlocke-breaker: bur ifthe man be dead, she is free from the lawe 1 that she is 8 man. Euen so ye also, my dead vnto the lawe, by the bodie of Christ, *

07 Inflification.

19. reason

Part.;.

should be coupled to another: namelie to him, which is risen againe frõ the dead, tat we should bring forth fruit vnto God. Paule would by this reason declare, that befoze our faith in hutt, we as it were tohusbands, were coupled to the lawe, and to the flesh; of uhich copulativn could come no fruits, but such as are perni⸗ cious and deadlie: but now being deliuered by the grace of God, we are coupled vnto Chaist by the spirit, vnto Chat ( J saie) being ratsed from the dead: by which copulation, we shall

ther erpoundeth, when he

were in the flesn the lusts of sinnes, which are by the la we, tooke effect in out members, to bring f-orth fruit vnto death. Here let vs note, chat so long as we were in the flesh, we were subien vnto wicked affections, uhich by the lawe were of fo:ce in our members; how then could we be tustified by our wozks? Further. in the same chapter it is wzitten; For that which Id, 1 als low not: for whartI would, that I de not; but what I hate, that doo I. If now I doe that, which I would not, chen it is not Ithat den it, but sinne that dwellech in me. For Iknowe that in me (chat is in my flesh)dwelleth no god thing. Vere(as it manfestlie apereth)he doth intreat of the woꝛks of men. And although that in interp:eting of these woꝛds, J haue effectuallie p2oued, that they are to be vnderstod of those works, tthich are done ofthe godlie, ubich haue alreadie obteined iustisication: petnow J leane it free vnto the aduersaries, to take vhether part they will. And if they grant, that these — ought to be vnderstod of wozks done

and no man is insfificd by an euill action, But if we vnderstand wo: ks, which are here described, to be the woꝛks of those that are iustisied; then will make my argument 4 maiori, that is, From the greater. If those wozks,, which might sceme most acceptable & iust, and holie to God, are called euill, t by the tudgement of reason now renewed are not allowed how can we affirme then, that those woꝛks, vhichare of sinners, are such,as they be able to iustisie:

13 And least anie man should saie, that wo take our argument onelie of that, uhich happe⸗ neth th2ough the slouthtulnes of men; when as the disputation is of that which may be done, if men would put to their god will(fo: manie are not iuffified by their god wozks, then as they might be iustified by them if they would.)Yerevnto we answer with the apostle in the eight chapter, who laith; For that which the lawe could

of Peter Martyr.

Cap. 4.

not performe, insomuch as it was we ale, bicause

Pag. ꝙyi

foz that cause was Chist sent by the father, to perfozme that nhich could not be accomplished of vs. The same thing also teacheth he alittle after: foz vhenhehad said, that The lust of che flesh is dcach he addeth mozeouer, that Ir is cnimitie * God: for it is not tubie& to the lawe of God, neither indeed can be. Wherefo:e, vhatsocuer we do of our owne naturall firength and power ( vhich is called flesh) the sameresisteth God: fo2 our coꝛrupted nature cannot be subdued vnder the lawe of God. And fozfomuch as it is so, then can we not be iustifted by the deedsthereof, In the same chapter al so weread; Vnto those that loue God, all things worke to good, vnto those, I faie, which are called of his purpose. In uhich woꝛds the apostle touched the beginning and cherfe point of all our godnes namt lie, the purposeof God; vhich is so the causc of cur saluation, that all our gods nes dependcth thereof, but it is not moued by anie of our godnes.

Butthe veric causes of mans felicitie are afterward oꝛderlie and distinalie described; among which there is no mention at all of our wozks. Those which he knew before, he also predestinated; and whom he hath predestinated, those hath he also called; and whom he hath called, them also hath he justified; and whom he hath iustified, them also will he glorifie, This chaine is linked togither with all the meanes and helps, hereby God bꝛingeth vs vnto saluation. But s&ing there is no mention made ol che woꝛks ol the lawe, and ol merits; it sufficientlie apperreth, that by them we are not iulkified. Further, vhen it is said; Who shall accuse the elect of God? It is God which iustifieth, who shall condemne? It is ChAti which died, yea which also is risen againe, which also sitteth at the right hand of God, which also maketh intercession for vs. At by the iudgement of God we should be iustisied by wozks, it had beene sufficient to haue said; The clea shall be accusedin vaine, fozfomuch as they haue god merits; and sing by their vertucus and holie wozks they shall obteine absolution. He saith not fo; But (saithhe) it is God wich iustifieth. And it might haue berne answered; No man shall condemne the eled sceing that their works be such, as they deserne both absolution, anda reward. But he makethno such answer, but

The 10. reason.

Ibidem. 5.

The 21. reason.

versc. 27.

versc. 18.

The 22. reason.

The Common places Cap.4. Of Iuflificatinn owne righteousnes; namelie, to wozks. And there is so great acontrarietie and repugnancie betweene grace and wozks, that the effec,

which pzoceedeth from the one, cannot pzoc&d

from the other. Foz Paule saith; There is a temnant lest, according to the election of grace. If Thezs, + it be of grace, then it is not now of works; for *tason,

Part. 3. saith; It is Chrift that died, &c. Why then should we take vpon vs to mingle our works there withall, seing the scripture willeth vs in no case so to do:? tr th 14 Hotome we to the ninth chapter, in is intreated of the pꝛouidence of God, ubich diregeth and oꝛdereth all things ; not foz ame other cause vndoubtedlie, but that we should

The 21, rcason.

The 25, reason,

verse. 18.

thinke, that the nature of it, and of iustisication is all one: foꝛ either of them is giuen srielie, and not of works. Foz theapostle watteth, that Of two brethren, which were not yet borne, and when they had done neither good nor euill, (to the end the election of God thould abide according to his purpose, not of works, but of him that callech) it is laid; The elder shallseruethe yoonger,15it is written; Jacob haue Iloued, and Esau haue Lhated. Here, as we se, are wozks most nranifefftic excluded. Also vnto Moses it was answered; I will shewmercie to whom socuet I shew mercic,and will have compassion on whom soeutt I haue compassion. These woꝛds also declare, that the foꝛgiuenes of sins, and the meanes wherby men are receiued into fauour, depend not of their wozks, but of the mcre and mertitull beneuolenceof God. And no lclte also dw the wo: ds following declare; It is not of him that willech, nor of him that runnech, but of God that hath mercie. Againe; He

else snould grace be no more you & if it be of Rom. ii

works, chen it is not of grace. Aq this is the p20pertie of grace, to be ginen freelie, t ot meere li beralitir: but the pꝛapertie of wozke ts, that the reward should be guenof dutie, 4 enen of veric

sate, sing the apo The 29.

right. Lastlic,hat hall we late, seri ftiecriethout; Oh the depth of the riches of the *tason.

wisedome of God! Undoubtedlie Paule by this verse g;.

affection declareth, that it is a thing most hard tobe knowne; vhether God deale iustlie, which pzedesinateth whom he will, t iustifieth vhom he wil. hauing no respec to condition 4 merits - There humane reason is verie much offended, there our fiesh ceasethnot to crie against: but if either ofthem; namclie, inftification and ele aion,should happen by woꝛks and merits, there should be no trouble, no offense, no tumbling blocke laid against vs. But foꝛsomuch as it is farre otherwise, and that by vs cannot be rendered areason of the will of GD D; therefoze Paule iustlie and wozthilie crieth out: and to his opinion must all men that be wise agree.

In the 14. chapter it is wzitten; Blessed is he Rom. which iudget not himselfe, in that thing which che zo. he alloweth. But he vch ĩudgeth, is condem- ctason.

hath mercie on whom he will, and whom he will he hardeneth. But if tusfification might be gotten bp our will, oꝛ by woꝛks; then should it

The 26. reason,

veric. 31.

The 2. reason,

verse 3.

be both of him that willeth, and ol hum that run neth. Neither should they be conuerted, on whom God hath compassion; but they, which Mould haue most compassion vpon themselues: neither also should God harden ame man, ser⸗ ing all men might pꝛomptlie, easilie, and at their pleasure by god wozks bereconciled vnto God, and also be tustisied. But it is farre otherwise; fo: they which put their confidence in works, dv to farre erre from the true righteousnes, thercof we now speake. Toward the end of the ninth chapter, the apostle saith; Israel = ch followed the lawe ofnghteousnes, atteinl not tothe lawe of righteousnes. And why? Euen bicause they sought it not byfaith, but as it were by the works of the lawe. And if the wo ks of thelawe were a let vnto the Jewes, fo: the obteining of wstification; vhat should we then hope to haue thereby?

in other wozds, declareth in the tenth chapter; They being ignorant of the righteouines of God, and going about to establish their owne rightcousnes, did not submit themselues vnto the righreousnes of God, These words signisie nothing elle, but that they fall from the righteousncs of Cod, vhichattributemuch vnto their

ned if he cate,bicausc he eateth not of faith. For whatsoeuer is not of faith, is sinne. Pereby are we taught, that they vhich want a true faith, can

do oꝛ perfoꝛme nothing uhich is not sinne.

J knowe inded, that the aduer saries inter⸗ pꝛet these words of the conscience; but they are neuer able to pꝛoue, that faith signifteth consci⸗ ence. And although

against ence: pet in a maner afterward he bzingeth in a sentence,vubhen he wꝛiteth, that Whatuer is not of faith, is sinne. As though he Gould haue said; This is agenerall rule, then

ought to be persuaded by the spifit and wozd of God, that that which they haue in hand to do, is acceptable

: uhich persuasion

men go about to do ante thing, they

that in this place, faith signifieth

ence ; J would thinke it should be added also, that the conscience onght not to be belaeued, vi lefle it be instruaed by the woꝛd of God: fozsomuch as there be manie indued with so super stitious a conscience, that whether they obete if, oꝛ not obeie it, chey sinne most greenouslie, FE

santuriot,to his soedea as oforaniebur

to thy seed, as of one; \

saie, —ĩĩ——— 5 0. e tesi

ws — The.36, © es haue reawn,

of the apostle versar.

be witten in the namelte with tp. workes not giue li Fab as i — — the be Lode a * Which sentence fozlomuchas it

| Sutrnthe fame chapter t ts Hamer

. com place +) pd

under the lawe, and were shut vp vnto this — auh, which afterviard should bereuealed. wulat, Wherefore the awe wa our- — rreny |

ame of = 'Receinet _ che workes o eee e preachi

adop- 2 —— — the 3 vherefoze let vs ascribe our justificatiim vnto God, and vnto Christ; andnot vntothe lawe, noz vnto wozkes, noz to our merits, Tell me, ye that would so faine be vnder the che 38. hawe; doo ye notheare what the lawe saith? For reason, it is written, that Abraham had two sonnes, one Galas, 21) of an handmaiden, an other of a free woman uud he whith carrie Gf the hänchnaiden Home accordirigts theflesh;bur he which Re — toes 1 to promise; w chinges are spok en by an allegorie. For chese are two testaments, — Don the mount Sina, , hletirigendreth vnto bondage. e t for Agat is mount Sina in —— .* ynto the citie, which is 48556 Lerbfalem, and it ij in with 1 which is aboue, is free, which is che mother of vsall. In these

if itbe allowed,

Pag. 100.

Part. z. eisc is iustisication than a certeine libertie fr6 sinne !? But fozsomuch as it is both called a ferwe ought not — In the fist

was laid; Christiscomein vaine vnto you

verse. t. The 41. reason,

if ye haue justification, as the fruit of your works, then the comming, death, and bloud -

cessarie

16 Unto wzitten; And

che 10r chat ruleth.inthe aire, and the {pi that now worketh in the children of ice, a-

The Commonplaces

Cap.4- 3 Of Tustification, We doi ll ofthe flesh ©

— wah ae

the inventions of human reason. Jf

att Gods nor of workes,left ante man cluded: zn vhat place then hall we put them: | dor we are his v po cre- Ephe age, ated in 5 | | which XI. God hach prepared, chat in chem. But they cuuld not be in vs befo:e, which ching is verie well thus described; Ye were at che 43. chat time without Christ, being alienated from reavon, —— 5 o hope, and be- Mu n in this htmselfe gad wozks,

chapter; 110 Phil.

-

mong whom we also had our conuersation in n time palt;inthe lust of che flesh, and fulfilled he on, will ofthe flesh,and ofche mind, and as it ia in

the Greeke i dawiay,of our were by nature the children of wrath, euen as others are. Let vs note in these woꝛda, that men at the beginning, befoze they come to Chailt, are dead in imneʒ and therfoze art not able tohelpe them selues toliue, and to be tusfified. Who euer sawe

e hiniselfe ⸗ Further, by those woꝛds is shewed, that they were in the

conucr- And to the end we ue the wicked affections of the grosler part of the

holie calling according to

calling, ubich | ofthe

— And

fo:somuch as this consisteth not (as Paule saith)

of merits oꝛ works; neither can iustisication als

che s. so come ot them. Unto Titus it is mutten; The

un. gadnes and loue of God our sauiour towards Tw:34 ys,hath appecred: not by the works of

ousnes, we had done, but accordi

. mercie hach be saued vs. Allo vnto the

nan. herr is but one onlie sacrifice, and one oblation

Hebg.&10, — n by made fo: men. Uherefo:e tustification isnot to belokcd fozof wozks; and it ought to suffice vs,

the god we do after jnstificati- — — — rr

let vs serke „ ie scriptures. Chaift in the seuenth 22.5 2 And to the end the nature of those vhich

him; Prepare that I may sup, gird selfe, e ward cate thou, and dtinke thou? Doeth he thanke this seruant, bicause he hath deone those things which he hath commanded him? Itrowe not. So like wise ye, when ye haue don all those things that are commanded you, saie, We are vn le seruants, we haue done that which we ought to haue done. These wos spake C hust to his disciples, to his apo⸗ scles J meane, + to them tthich were now con⸗

; who tf they woꝛke vnpzofitable wozks, that shall we then iudge ol those,

faie,that instification do after a sozt deserue it; and those woꝛks which followe,

by that recitall to haue GOD most assuredlie bound to them 2 | a

Inthe 15.6f lohn, Chꝛist is tompared vnto werfe t.

N uen as the branch cannot bring frorch fu, of ir selfe, vnlesse it abide in the vine; no more also can ye, vnlesse ye abide in me. I am the vine, and ye be the branches; he that abideth in me, and I in him, the sashe i forth much fruit. And whosocuer

Pag. 102 Part. 3. The Common places Cap.4. Of Inftification,

tothe vine. um that we shuld the better vnder verse. g. tand the will of Chaist, were is added; Wich- — 54. nothing.” wks reaton

| gers from it. | Che 55. 18 Sas tions of God-connganreason bed hat the farhfull should in their pzaiersfaie; Mart.6,12. Forgiue vs our trefpasscs: signifieng thereby, — e are they able 5 4 | |

fo:e, if our woꝛks, thich we do after our regeneratton, nerd purging by the merit of Chat ; and we pꝛaie, they may sobe : hot can they be pꝛapitiataꝛie : A great deale lesse can we thinke

no man

saie, that Seen neo ts number, rin God hath commanded all men topzate in that maner: and his will is not, ——

The 56. should make a lie in his

reason, also wiiteth ; HF we UE —

lohn. t, 10. sinne, we deceiue ourselues, & there is no truth in vs. And J suppose there is none, that will iudge it a thing meet, that there should be mame mediatoꝛs bought in, uhenas There is but onelie one mediator betweene God and man;

namelie, che man Christ Iesus. But if besides

The 57. this, the pꝛochets doeuerie-ubere reason. pate, and Dauid alfo*; that God would wash, Mal.3, 3. „Ü REED namelie,

Plal.51,4they tohanerequestedit by pater, 02 at the least-waie not with sogreat

The 58. e tobe apr ip wit, reason. The vetie heauens ate not pure before * bels |

The 55. reason. Pla.rzo,z.

The co. refetit — ide ir? YE eee Efai.55,t. tothe waters, and biddeth them baue without

*

filuer. But our men (foz\oth) will merit. and be 1 —

siluer. Maꝛrouer chapter verse 6. © samep2ojhet (chen he heard a voice, vherein: 7 — — Nig Le ROAE avec.”

. oc. = 1s e; 02 , 02 mercte, mere with he his! — — is, a thing vanishing, which straitwaie vadeth can it continue —

he in he 64. chapter, chere he 9 righteousnes is as asfilthierags, oy _

Which sentence, whether a man applie it vnto wo:kadone after — ; J passenot much: fo: either wate wilt make on our side. And in the-seife-same chapter he addeth; © our Gott, we ate claie, and thou art our creator, and we are the worke ofthy hands. And the same similitude of the claie and potter vseij Paule to the Romans, in the ninth chapter; herein is notablie declared, that lo much art widem!, we able to dw towards our iuittfcation, as can and 20, the clate towards the potter, to cause hum to "9c 53

of Instification. Part. 3. of Peter Mary: his saluation, and at the last be swallowed vp also he with desperation. should thinke, ter, we take in n a sirife

and end ct roy — i is moper

ould not commit aduleerie, aft a eee idols, be waiteth; vers. t i, &c.

dee — Ae and are to none that

8 alreadie bꝛought shall suffice

7222 koꝛ they nhichare ned with these reasons, neither neither will they be tow

ched with anie other. lawe: he I the knowledge ct weites and wie

fence , the trifling whereby we — — ding to ubich he saidalso in the fourth 988 eth wrath : fo farre is

that it houldtullific. But it is verie ma; Nome.

moꝛe eudentlie ed, thatuhen he had said; 5 No flesh is iustihied by the works of the Rom. 3, 20. _ 3 me

of Paule, (fthorwe — — ins their fide touching that matter) will most 10

Thelawe entred in, that sinne Rom. 5, 20, 2e and wherg sinne hath abounthere also hath grace more abounded — alone vate cer

pressing the wozke: opena gate vnto

nn androse againe; solikewise should we walkein newnefse col fie vs, thatenen as - Chyiltdied atice , nd dieth no moze 3 fo also

DD 1 * D. PE — - —— — — - * - * eh ws my - WA = _ = - R * 1 — . — & agg - 1 — * — — Ae apr ug Py * 569493 „ — ä 7 C „ ABI Chg 3 WA 47 Potts 1) 5 on 5 w 4 — ons gr rr ere Peggy 2 — — * > A 2 wh = -

The Common places - Cap.4.. Of Inftificatine E eben he Fe pe abe „ the deeds of Ned. ye fall hap

*

depend of the obseruation of the ten cumman⸗

dements and of the mozall pzectpts ; howsoeuer thou take awaie the rites and ceremonies

out of the elenenth chapter of the epistle tothe

Romans; And if it be of works, then it is not of *9®-11, 2 is it not of works. This

kenden neither op |

speake of that also, uhich Paule waiteth vntothe. 4

thing the better to vnderftanp,

What shall we saie then? Is the lawe fin? God forbid. But Thadnotknowne finne, but by the lawe: for I knew not what lust ment, vnlesse the lawe had faid; Thou shalt not lust. Also; The lawe in deed is holic, the commandement _ is holie, iust, and good. Againe; The lawe indeedis spirituall, butI am sold vader fin;forthat which I do: I allow not, for the god which I would, Ido not; But the euill which

I would not, that I doo: wherfore itis not I now that worke it, but fin which dwelleth in me: for there dwelleth no god in me, chat is,in d Ihaue a delight inthe lawe of God, as g the inward man: but I feele another lawein | members, resisting the lawe of the mind. vnhappie man that I am! Who shall deliver me from the la we of sinne andofdeath? Wherfore in mind I serue the lawe of God, but in flesh che

laweoffinne

—

of Inftification. Partzz, of Peter Martyr. GCapiyg.! Pag. 105. sair, mat some ——

power to inffifle; and an other vhsle to grant that the same were sacraments of the old fathers; and that in circumcision, oziginall sinne -

was fozgiuen vntoinfants But this affirme — — ate sacraments bestowe grace: they do in derd

cramenta, and in the wozds, —— is set fwzth vnto vs thepzomise of God ,

——— halter by faith, ———

grace, than that was,vhich befoze we had; and also with the seale ofthe sacraments , we seale the gift of God, which by faith we enihꝛaced But J cannot inough maruell at these men, vhich both af firme, and also denie one and the selse-same

thing. | Mother They answer in derd, but not with anie great cuilacion. aduusednes, as their accustomed maner is; that they vtterlie take not awaie from the sacra⸗ ments of the elder fathers,and chie slie from cir⸗ tinnciston, the strength ol iustileng; but onelie from the time that the gospell was published ab:oad: of hich onlie timel as they saic)the dispu⸗ tation vhich Paule had,top:wne that the rites of Moses should be no moze reteined, did arise.

Pal3s,r, 1

imputed; (vhich thing, as wenowreason, is nothingels — cd) speaketh he ol his owne time, 0: of an other time! And Abacuke ichen he saith, that The iust man liuech by faith, ànd extludeth wozks from iastifieng, (as Paule manifestlic — and soofhisowne time. L astue, uhen Paule erpzessedlie waiteth vnto the Galathians, in the 3. <8; 33 —— che Ee: on pwuing that sentence;from. be, uhich abideth not in all the things, that are —— As it wappeth in a curse all those that transgres the

esto,

commandements thereof ; then it followeth of |

necessitie

Anether 22 But these men flie to an other o Ution. they saie, that all those uhich are er pi. Fe

fer grace;but yet by signification; Foz in the sa- .

Chattt, But Iiwould first heare of these god inssemen,ot ether place ofthe hole feripture thisdistinaion.Andseing the

they sdund of1ulkification is viteriic one and the — and perteineth as well to the one as to the other; vby should the one tome vnto it one wate, and the other an other wates Further, nhydothcy — — fallen in chꝛistꝛani⸗ tie, that works do merit vnto — — ubich arefattn come fr6 not the same: frem chꝛi⸗ Are they, nbi baue not kept faith, nden they aten wereinthe church, better than the @diks 2 gar alan Certcinlie à thinke not 3 For they which dune the Ind dels. once tasted of the sweete word of God, and d Heb. 5. — — — chan che seruant; knoweththewill Luke. 2,47 of his maister, and doch it not, is more greeuou- = Also; He which hach not a care o- 1.Tim.5,8, is,and especiallie ouer his owne houshold, ——— hach denied the faich, and is worse chan an Infidel. But they saie, they denie not, but that they which are conuerted from Jnfidels, — — and that if they do them, they may after some soꝛt deserue tusti⸗ fication, at the least waie [as they terme tt] of congruitie: but that these works are alike requi⸗ red, as well of these, as of the aher, hey vente. " — all their wozks (as J haue — 1 —

.

And in the Aasof the apostles, the E: Ad., 1s.

| thephadginen themselnes vuto - sinnes;but also

Pag. tos. Part. 3. The Common places Cap.. Of Wuftifieatinn J be saued, butoneli

ashe makethmention of faith hich inftficth, 04+ ..

But least that Paule of himselfr, and alone should sceme to teach this; 3 ov fo pa $row Rh ee - Bat Foz Eb:aham soth this; that he would hane derb ginen him, men itt: namehe, that onelle lab ( as Paule interyze- uchi teth it) wherein all nations should be blessed, Ct which is Chaift Jesus. This testament was confirmed of God vnto him in Chatft; | yea, the Lo himselfe, when he of him, said; He lohn gc. sawe my daie, andteioised. Iob alsd in che.. a

chapter; I knowe * gn c r Lob.

luech, brew rebel che last daie, over

them which do lie inthe dust . And after the

woormes haue destroied this bodie, I shall see

the Lord in my flesh; home I my selse shall

see, and mine owne eies shall „and none

other for me. This faith, expꝛessed in those

——ů—— The £th- , 02 nits maie

by mopennafer eee 22 a a — le not u trus

ad; If I haue all faich, so that I can remeoue beleeue ms mountaines, and haue not charitie, I am no- — , do Os | —

can please one⸗

— lie that ae There

' 12, is none other name ynder heaven gien vnto

of Justification. Part. 3.

the same faith will not p:ofit anie thing at all, efoze they expound that

Gov; eren —— The —

being ol a oꝛ a post fastenedin- — — their owns opinion. Foz although being dead it sermeth to. —— profitable; andtherefoze such le aues he casteth

' awaie and deffrotcth , as vaine and nothing

wozth. And of the same estimation with God are those woꝛks, vhich these men so colour and

set fwzth to the shew. apy inuent also another fond colour,

not much vnlike vnto the fozmer: | fo2 they saie

those. works of the infidels are not done — — generall grace laid th vuto all men, and common euen vnto men not regenerate;uhers with they being aster a saꝛt holpen, may merit justification,

and do wozks which please God,

instified. Neither doth this anie thing helpe their cause,in that they sad, that thep referre not these things vnto nature, but vnto grace; wbich the Pclagians vtterlic denied. Foz in wozds they wiiisceme to disagree from them, hen as — — —— koꝛ in that alligne a grace, hereby

can atteine vnto ri without Chꝛist,