heades of the Church But Peter saie they died at Rome And Christ died at Ierusalem which is more We declared at the first that the Pope hath no word of God whereby hée should appoint his kingdom then that no one man can be ouerséer of the whole world lastlie if he might yet he ought not any more to be the Bishop of Rome than anie other Bishop Besides this the authoritie which they boast of either they haue it of God or of men if of God let them bring foorth some testimonie of the word of God that we maie beléeue But if they will saie of men yet men cannot nor ought not determine of the kingdome of God For that were to vsurpe vppon an other mans kingdome Neither doe we onelie shake off this power The elder Fathers shâ—…ned this power but also in a manner all the elder Fathers In the time of Cyprian there were such as woulde appeale out of Aphrica vnto Rome Of that matter Cyprian wrote vnto Cornelius Let causes be heard where they be committed There is one Bishopricke a part whereof is throughlie possessed by each one Apiarius the Priest being condemned of his owne bishoppes appealed to the bishop of Rome who commaunded that he should be wholie restored The councell of Carthage had decréed that if anie man had appealed beyond the sea he should be excommunicated And so the Bishops of Aphrica receiue not Apiarius answere that this is not lawful vnto the Romane Bishop Vnto theÌ„ was sent Potentinus a bishop The Pope once claimed not from Christ nor froÌ„ Peter but from the Councel of Nice The Aphricans demand froÌ„ whence the Pope chalengeth so great authoritie he aunswereth not of Christ not of Peter for as yet they became not so shamelesse but of the Synode of Nice The Aphricans desired the originall coppie The Pope made delaie for he had not what to shewe They send to Alexandria Constantinople and Antioch in the Libraries of which Cities they doubted not but that all decrées of the Nicene councell were extant But no such thing is there to be found Afterward the Pope by no verie faithful dealing instéede of the councell of Nice foisted in the councell of Sardis But the authoritie of that councel was ouer light Gregorie writeth that this title in in the councell of Chalcedon was tendered vnto Leo the Bishop of Rome but that hée would not accept the same But nowe as touching doctrine we shall find The Pope teacheth things contrary vnto Christ that the Pope doeth teach in a maner all things contrarie vnto Christ Iustification by workes inuocation of the dead maiming of the Sacraments praiers in a straunge and foraine language By these Argumentes which we haue spoken of is sufficientlie prooued that there is no head in the Church besides Christ Arguments of the aduersaries 9 Now will we weigh the foure strongest Arguments of our aduersaries what force they beare First they saie Christ went into heauen Acts. 1. 9. Christ went into heaueÌ„ therefore there is néede of an other visible head therefore the Church hath néed of a visible guide Further Christ loueth his Church therefore to the intent that the same might be the better gouerned he would haue it to be prouided for by one head For euen as the bodie cannot be gouerned without the soule Ephe. 5. 25. Christ loueth the Church therefore he would it to haue a head so neither the Church without a head Thirdlie they saie that the old Fathers had alwaies refuge to the Romane Church as vnto the head Lastlie they say The ministers be not equall among them selues Therefore least the matter should growe to a tumult one must be chosen who should be preferred among others and haue a preheminence of voice in councels Howe Christ remaineth with vs. As touching the first Argument Christ so went his way as he neuertheles remaineth perpetual lie in his Church not in bodie but in spirit grace and prouidence For so he promiseth Behold I am with you euen to the end of the world Mat. 28. 20. Mat. 18. 20. And whersoeuer two or three be gathered together in my name there am I. Wherfore Christ is alwaies with vs How Christ remaineth with vs. that is in our hearts Further he left his word from whence the forme of gouerning the Church must be sought But so thou wilt saie as he cannot be séene I grant it And your Pope also when is he seene of the Indians or Ethiopians But thou wilt saie The Pope hath his legates As though Christ hath not likewise his Legates To the second Argument Christ would haue the Church to be prouided for therefore he would haue one head therof The Argument foloweth not For the Church maie be otherwise prouided for Howe the Church is ruled prouided for The Romane and Athenian commoÌ„ weales were best administred and were most floorishing wheÌ„ they were ruled by Senatours Wherfore in the Church there maie be Aristocratia that all things be ordered and ruled in councels as in times past it was doone among the Apostles and in the auncient Church For what Cannot Heluetia be safe without a king Yet so strong are the Arguments of Pigghius although to himselfe hée maie séeme verie sharpe Thirdlie the auncient Bishops being wronged An argumeÌ„t taken of the Byshops appealing to Rome repaired alwaies vnto the Romane Church therefore it was the head I denie the Argument For in the common weale if perhappes a man receiue iniurie he flieth vnto some Senator whom he beléeueth to be a good man shall it therefore follow that the same Senatour is the head of the common weale In those dayes the Romane Bishop was more holie more learned and lesse corrupt than others hée was of great authoritie and in great place about the Emperour therefore Athanasius Chrysostome and others went vnto him for refuge not that they tooke him for the head of the Church And in that gouernment of the foure Patriarches of which we haue spoken before the west part did not so commit it selfe vnto the Romane Bishop as vnto their head but tooke his aduice in doubtfull causes and afterward referred the matter vnto a councell An argumeÌ„t taken from the vneuennesse of ministers 10 Vnto the fourth Ministers be not al equall among themselues Therefore least there might be a confusion of all things it were necessarie there should be one head I aunswere He that is better learned more spirituall Dignitie must not be tyed to Chayers It must be giuen to doctrine holinesse let him be aboue the rest So was there verie much ascribed to Athanasius and Basil not for the worthinesse of the seat but for doctrine and holinesse sake Manie in all parts for learning sake tooke counsell of Augustine but the posteritie bound al the dignities vnto certaine chaiers namelie of Alexandria Constantinople Antioch and Rome because they hoped that in these seates there
vnto the vncircumcised Such verily was the societie betwéene these Apostles 23 But setting these reasons aside I perceiue plainlie that this power which they say is giuen onely to the Bishop of Rome by the succession of Peter The primacie of the bishop of Rome is taken away by the old Canons is ouerthrowen by the Canons of the Fathers forsomuch as in the Synode of Nice some certain limits were prescribed vnto the Patriarches of Rome of Alexandria and to the rest which might not haue béene done if the Roman Patriarch had at that time béene head of all Churches How rightlie they did which appointed foure Patriarches to be the principall of all Bishops throughout the Church of Christ I will not at this present declare But this onelie I affirme that they in the Church which is * Gouernance of many good men Aristocrasia or a kind of common weale did institute a * The dominion of the foure Patriarches was like the quadrumâ—…rate in Rome Quadrumuirat whose fellowship neuerthelesse in processe of time they obserued with small fidelitie Leo the Pope misliked that any Byshop should be called vniuersall For Leo the first of that name complayned that the Patriarch of Alexandria would make himselfe the vniuersall Byshop of the Church of Christ The very same coÌ„tention had Gregory with Iohn Byshop of Constantinople And Socrates in the 7. booke and 10. Chapter wryteth that the Byshops of Rome and Alexandria went beyond the limits of their iurisdiction especially in that they turned themselues to an outward dominion which is a most sure token that the Byshop of Rome had not in times past as they will haue it an infinit power 24 But to returne to Peter himselfe by whose labour they boast that they haue obtayned so great and so excellent an authoritie of their Popedome as it may be iudged by none vppon the earth whosoeuer he be But good Peter as it is in the Acts of the Apostles when he was accused because he went in to the Ethnikes Acts. 11. 2. Peter had none of that common maioritie declared the cause purged himselfe neither did he flye from iudgement vnder that pretence that he was Pope and that he would be iudged by none vppon the earth as they would haue it He was sent together with Iohn by the Church of Ierusalem into Samaria Acts. 8. 14. whereby it commeth to passe that he is of lesse authoritie than the same For it is euident that he which is sent is inferiour vnto him whose messenger he is made Moreouer Paul ordayned Byshoppes and that by Titus Titus 1. 5. neither did he in that thing aske counsell of Peter or thought it requisite to vse his authoritie therein The same Paul as we haue to the Galathians reprooued him Gal. 2. 14. that openly before the Church of Antiochia vndoubtedlie not as an inferiour vnto him but as one equall and of lyke dignitie The most ancient Fathers were not subiect to the Roman bishop Cyprian and others of the most auncient fathers and also Councels especiallie those which were celebrated in Africa when they wrote letters vnto the Byshop of Rome professed not the subiection towards him which they imagin should be giuen him they called him brother or else honorable or worshipfull fellowe in office or such lyke In the 4 Chapter to the Ephesians are reckoned the ecclesiasticall degrees Ephe. 4. 11 The Ecclesiasticall degrees and God is declared to haue put in the Church some Apostles some Prophets some Pastors and teachers c. No mention of the Popedome in the holie â—…tures But of so great a matter namely of the Popedome we haue no mention there made There is also a remembrance of one bodie one spirit one hope of vocation one faith one baptisme but this ministeriall head of the Church is vtterly silenced 25 But they make great outcryes that they haue a perpetual succession of these their high Byshops What we are to iudge of the continual succession of the Romane Byshops and that the same is greatly accounted of by Tertullian Augustine and other fathers as though the Churches of Ierusalem Antioch and Alexandria cannot euen vnto this day shewe their successions As though perhappes also we would defraude of those successions the Churches of Corinth Ephesus and very many other Apostolicall seates And what Did not also the high priestes of the Iewes in the time of Christ and the Apostles bragge of their successions euen from Aaron But yet that might be no impediment but that it should be lawfull for the Apostles to depart from them when they sawe them reiect the Gospell of the sonne of God Steuen also sayd vnto them although they sate in very honorable place and might make vaunt of their successions and that verily with great bouldnesse You haue alwayes resisted the holy Ghost So that succession no whit auaileth them which depart from godlynesse and from the worde of God And that it is sometime lawfull for iust causes to depart from a continuall succession Note an example of Charles the great the example of Charles the great declareth The Emperours of Greece had a continual succession but whenas now through succession of time they were become slothfull and of small courage the Romane Empire reuolted from them and they ordayned Charles the sonne of Pipin to be Emperour Augustine Moreouer Augustine teacheth vs for what cause the fathers sometimes alledge those successions In his 165. Epistle vnto Generosus dealing against the Donatistes as touching this matter he writeth many excellent things among the rest he rehearseth the Roman Byshops euen vnto Anastasius which in his time sat at Rome and at length saith Ye will not be so boulde to say that any one of these was a Donatist so as it appeareth that ye enterprise newe matters in the Church and bring in newe opinions vtterly vnknowen to the auncient time séeing vnto your doctrine you are not able to shewe any succession or continuance with the auncient fathers Wherefore the argument of this father was very euident and plaine against the Donatistes neither will we therefore despise the same but being instructed thereby will contend against the Papists Let vs make a reckoning of the Roman byshops in their order course vntil we come to Boniface the 3. which first erected the Popedome Boniface the 3. first â—…rected the Popedome Certainly we may perceiue that amongest them there were many excellent and holy men and valiant confessors of Christ yet let our aduersaries say if they can of any one of them This was a Papist Let them take héede then to which of those men they will apply their doctrine The doctrine of the maioritie of Rome is newe and froÌ„ whence 〈◊〉 sprang so as they may say that he receiued it by this or that succession Vndoubtedly this doctrine of theirs is new in no wise taught by those godly fathers but by the
lawes vnto our Churches First that in euerie one sermon there shall not assemble aboue the number of thrée hundreth or fiue hundreth persons Moreouer they require that the ministers shoulde not inueigh bitterlie against the Pope and the Masse They let not but that they may reprooue these things by descriptions in such sort as the standers by may vnderstande but they will haue the names to be forborne for common quietnesse sake least mens minds should be the more bitterlie stirred vp Howbeit these things will not be rashlie admitted by our sort they be as yet desired not finished There shall be also giuen in the kings name vnto churches Letters patents wherein they shal be commended vnto the Magistrates and presidents both of the Cities and of the prouinces Armour and weapons shal be taken away from our sort and from our aduersaries for the hindering of conflicts and slaughters While I was writing these things three of our associates went their wayes The Quéene mindeth to send me backe into the companie and protection of the Ladie Roetelin the mother of the prince of Longauill to whom belongeth the towne of Nuburge She is a verie Godlie woman and within these fewe dayes shée minds to goe thither she will also sende with me some man in her owne name whereby I may the more safelie come home I thinke I haue prouided well for Stukius He shalbée with a certaine noble man of Paris who is both Godlie and rich Hee shall instruct a young brother of his And betwéene whiles it shal be lawfull for him to follow his owne studies and he shall want nothing Farewell my most déere Gossip and most louing brother in the Lord. In the Court at Saint Germans the 2. of October To Theodore Beza 59. RIght woorthie man and most deare brother in Christ we being assisted by the bountifull fauour of God came safely and in health the 5. of this moneth vnto Trois where the brethren assemble together for the pure worshipping of God and that peaceablie and quietlie without any molestation doone of the aduersaries The Church is verie populous and is euerie day increased The Bishop intertained vs verie curteouslie who do the more earnestlie further the kingdome of Christ And he not onelie teacheth his flocke purely but because there is a great doubt in his conscience as touching his calling insomuch as therein he had not the election or confirmation of the people he therefore called the Elders of the reformed Church and prayed them that they would godlie and prudentlie consider whether they would choose him confirme him and account him for their Bishop which if they should thinke fit to be doone he woulde indeuour himselfe to procéede as he hath begun to edifie and as much as in him lieth to increase by teaching exhorting the Church committed vnto him but and if they shoulde not thinke him to be fit for so great a function they shoulde declare it fréelie and openlie and that hee is readie to giue place so he may liue in a Church reformed according to the discipline of the Gospel And he desired that they would spéedilie deliberate with the Church as touching that matter Which thing being doone of them all with one assent hee was acknowledged and receiued as true Bishop Wherefore his authoritie and godlinesse greatlie profiteth the Church of Christ God bee praised which after this manner gouerneth and directeth the kingdome of Christ At Dion there is raised a tumult doubtlesse not by the offence of the faithfull but by the wilfulnesse and furie of the aduersaries For while our brethren were in their holie assemblie they inuaded them and hauing gathered a bande of men they strooke vp the drummes as though they were to fight a maine battaile Seuen horses were spoyled Howbeit our sort got the better hande There be certaine men sent to the court which carie with them the cause plainelie set foorth and as they terme it informed They would haue had me by my letters to commend their cause to the Admyrall and the Prince of Condie but séeing the two principall guides of my iourney sent letters vnto them I thought it sufficient to desire you that you woulde in your owne name and mine doe this vnto them whom I pray you to salute heartilie from me Which thing also I would to be doone vnto my verie louing brother Master Galasius and to the vicount and especiallie to your brother if hée be there present Also my Iulius saluteth you Farewell my verie good brother God mercifullie assist your labours Both the Captains my guides doe verie much salute you From Trois the 6. of Nouember 1561. To Theodore Beza 60. THe 21. day of this moneth right worthie man and welbeloued brother in Christ I came safe and in health vnto Tigure and am all manner of wayes ioyfullie receiued of all sorts of people in the citie And the two captaines of souldiers that brought me home were so honoured by the Consuls Senate and officers and were so bountifullie and noblie intreated as they might easilie vnderstand what account this commonweale maketh of their masters Lastlie there be appointed for honour sake to bring them to Berna But I had rather you should heare these things of them when they come to the Court than to write any more of that matter Further you will not beléeue how much our fellowe ministers reioysed to heare that concorde continued sure and inuiolate betwéene vs all the while that wée were together and not without cause For what can be more ioyful in the Church than brotherlie agréement But of you and other of the brethren there is mention made and the verie honourablie These things be comfortable and as I perswade my selfe will not a little recreate you in your great labours But with this ioy were sprinkled certaine heauy newes For it is writtē out of France that from king Philip there bee sent verie threatning letters vnto the Kings gouernours whereby he séemed not to desire but to commaund that the authoritie of the Romane Bishoppe shoulde remaine in Fraunce without impeachment that otherwise he would professe himselfe to bee an open enimie of them who otherwise would than they had decréed Further it was added that the king commaunded that the Bishops which were departed shoulde returne againe to Poyssi and should there confute the confession of the French Churches These thinges séeme vnto vs both newe and hard Howbeit we will giue no full credite vnto them vnlesse we be certified by you which I beséech you my welbeloued brother in Christ that either yée will not differre or neglect to doe Fare you well most woorthie man GOD through Iesus Christ make your labours fruitfull In like manner aide vs with your prayers and earnestlie salute in my name our brethren and friends My Iulius saluteth you and also Thomas Blaurerus who as his letters testifie most hartily loueth you From Tigure the 25. day of Nouember 1561. To Maister Caluin 61. I Departed
to wit Impudicicitie for wantones Longanimitie for long suffering Praecursor for forerunner Euangelize for preaching the good tidings of the Gospell Azyms for vnleuened Bread Parasceue for the daie of Preparation Scandalized for Offended Contristate for making Sorie Propiciat for making Reconciliation Depositum for a thing committed to the hands of another Victims for Sacrifices Prepuce for vncircumcision Contradicted for Spoken against Resuscitate for Stir vp Holocaust for Burnt offerings By iuncture of Subministration for By ioining togither of that which serueth c. and infinite other such obscure and new inuented words which might easilie enough with some small Periphrasis without hinderance of the sense haue beene put in plaine English that can make good anie of your heathenish superstitions What need the common people be now set to schoole to their dieng daie before they can learne that out of Latine by strange and difficult words which alreadie they knowe as perfectlie as their Pater noster in plaine English with a long acquainted custome Was this Christs his Apostles maner of teaching Did they not speake in the plainest termes they could possiblie deuise to make those whom they spake vnto vnderstand them Did not babes and sucklings vnderstand that which the Lord himselfe spake Was not for this cause the gift of toongs sent downe to the Apostles to the intent they might interpret euerie thing to euerie man in their owne naturall language Wherefore be ye better aduised hereafter in accusing of our translations before ye haue purged and perfected your owne and before your gaines in this matter may be comparable to the trauell that you haue taken therein Now then since all these translations of ours haue beene doone by faithfull learned and godlie men and of a good sincere and godlie purpose we praise God perpetuallie and commend the good indeuours of them And we most humblie and earnestlie desire of God that bicause there is no perfect wisedome nor knowledge in man vnlesse it be giuen from aboue and that there were neuer anie mortall men that without the assisting grace of the spirit of God could doo anie thing so trulie and exactlie but others after them might find some imperfection therin it will please him for his sonnes sake to lighten continuallie the minds of men of vnderstanding that they may dailie put to their helping hands to the perfect polishing of this excellent translation And let vs magnifie the Lord of heauen and earth that hath turned the enuie of you which be our aduersaries to the aduancement of his owne glorie the increase of our diligence the refutation of your errors and benefit of his church For ye hating vs vnmercifullie bicause we deliuer the word of God vnto all the people indifferentlie to be read in their owne mother toong and yet being forced to confesse that the same ought not to be deteined from them haue euen against your owne wils in some respect set foorth the glorie of God and so by the selfe-same sword wherewith ye thought to haue destroied vs ye haue pearsed your owne bowels confounded yourselues ouerthrowne your owne counterfet and false doctrine and maruellouslie established the truth of our profession And herein moreouer are we beholding to God though not vnto you which ment not thereby either to pleasure vs or to edifie the people insomuch as by the narrow sifting which yee haue made of our opinions and translations we knowe the verie vttermost which you are able to breath and braie out against vs. And that by this meanes if yet there remaine anie thing that lieth in our power to performe which hitherto hath beene neglected we may run therevnto with all willingnesse of heart till at length we come to that principall marke wherevnto we tend with all our desire and godlie indeuours Moreouer ye contend more vehementlie for all those opinions of yours which we denie than did the ancient fathers with the Montanists Marcionites Arrians and other damnable sects which denied the true humanitie or diuinitie of Christ or as though the holie scripture had as plainlie and preciselie commanded those things as it did euerie other thing that ye and we both alike confesse And yet Christ and the Apostles in setting downe all things in the scripture necessarie to saluation gaue not so much as a word or signe of anie such opinion If your opinions had beene of necessitie to beleeue as yee pretend vnto vs that they are or if so the pleasure of God had beene that we should imbrase them would the holie Ghost haue passed ouer in silence so weightie matters and for the which hee knew so great controuersie should afterward arise betweene the true church and the false Would our mercifull God that so tenderlie loueth his elect and so desirouslie would haue them all to be saued and who suffereth not his truth to faile nor his Gospell to be hidden from anie but from them that perish would he I saie hide from his owne anie of the necessarie principles of religion If he kept nothing backe from the Ephesians but shewed them euen all the counsell of God would he be anie thing lesse mercifull vnto vs than he was vnto them by not shewing to vs in his written word that which by epistles and preaching the spirit taught vnto them No verelie but what he shewed vnto them that hath he shewed vs that is to saie hath plainlie taught vs in the holie scriptures Wherfore laie aside all maliciousnesse and hatred towards vs and discerne with a pure heart and a single eie what the good and acceptable will of the Lord is Againe you would make the authoritie of your church to bee far greater than the authoritie of ours bicause of a great consent of manie Prelates and Bishops You weigh not that there is neither authoritie nor councell nor conspiracie nor consent nor custome which is not agreeable to the will and word of God that is of anie force We knowe that an other foundation besides Christ Iesus which is alreadie laid can no man laie and therefore the true builders will build no other matter vpon that foundation but such as is deriued from the rocke Christ Iesus but ye haue builded your owne vile trash vpon the same and therfore the matter being such as neither Christ commanded to build with nor anie of his seruants long after him vsed nor yet is answerable to the same foundation wee conclude that neither your church is Christs church nor yet the builders thereof the Lords builders But wee for our part haue a more certeine and assured word of prophesie for the knowledge of our church and whereby wee take not vpon vs to woorke the Lords woorke with anie other stuffe than the Lord himselfe hath appointed Wee build altogither vpon the foundation of the prophets and apostles Iesus Christ beeing the head corner stone And we finish the temple euen according to that paterne which is no no lesse euidentlie set downe in the euerlasting testament
and frée election and in this respect that sentence of Chrysostome concerning infants is allowed or else sinnes are called proper corruptions of nature whereby we are both defiled and condemned which cannot be remooued from yoong children séeing they be borne in them as Dauid plainlie prooueth Wherevnto Augustine noted in Chrysostomes words which be extant in Gréeke that There is set downe sinnes in the plurall number and not sinne in the singular in such wise as Iulian had cited them for thus it is read in the Gréeke Greeke words of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number as Augustine thinketh is most properlie applied vnto sinnes which they name actuall And he addeth Whie the more ancient fathers spake little of originall sinne that the more ancient fathers did not so copiouslie dispute of originall sinne bicause the Pelagians were not yet sproong vp to impugne the same These so many saiengs of the fathers Pighius should haue weighed especiallie séeing he accounts them for eagles which sée most sharplie A similitude and alwaies flie vnto the carcase But it séemes to me that he estéemes them as counters to reckon with which being set in sundrie places may somtimes signifie a talent and at another time but a dandiprat as it pleaseth him that casts the account so Pighius will sometimes haue the fathers authoritie to be excéeding large sometimes if they content him not sufficientlie to be none at all and thus at one time he extols them as eagles and another time despiseth them as iaies And herein he séemeth not to regard the iudgement of his Romane church Pighius contemneth the iudgement of his Romane church which otherwise in euery place he maketh equall with God himselfe for that church so acknowledgeth originall sin as it doth not vouchsafe so much as the churchyard for burieng of those infants which die without baptisme requireth that the deuill be by exorcismes expelled from yoong infants when that they be brought to baptisme bicause it saith they be bondslaues of the diuell Which I doo not therefore speake Look part 4. place 9. art 7. bicause I would either allow those exorcismes or would haue them to be retained still for this must be obtained of God by praiers and we must not deale as if we would séeme by miracles to heale a man possessed with the diuell and séeing at this daie there is no such gift extant in the church there is no cause why we should imitate the same Neither doo we grant that the infants not yet baptised are assalted of the diuell Innocentius being of Augustines time was of our mind touching originall sin In extenuating originall sinne we extenuate the benefit of Christ Pighius erred more than the Pelagians Also Innocentius the bishop of Roome who liued in the time of Augustine condemning Pelagius was of the verie same mind that we be of concerning originall sinne We ought not to extenuate this euill otherwise we shall extenuate the benefite of Christ and they which will not acknowledge this sinne they be neither sorrowfull for it nor yet séeke remedie of Christ Truly Pighius herein went further also than the Pelagians for they onlie denied the propagation of sin by Adam But Pighius crieth out that that opinion is wicked and blasphemous reprochfull against God Againe they thought this inough to saie that infants dieng without baptisme shall both be excluded from the kingdome of heauen also be placed in the paines of hell But this man dreameth that they shall be happie through a certeine naturall blessednesse and so happie as they shall blesse praise and loue the Lord with all their mind with all their hart and with all their strength 24 But now let vs sée how obscure he indeuoureth to make the definition alledged First he saith by these darknesses and corruptions of nature yée vnderstand either méere priuations of Gods gifts or else certeine positiue things If you appoint them to be priuations I vnderstand what you saie But your cauillations are nothing else but tragicall names and vaine termes But if you will haue these things to be positiue séeing in the infant new borne there is not anie thing but the soule and the bodie which be cleane and haue God and nature to be their author from whence or by what meanes did these mischéefes breake in What priuations are ment to be in originall sinne which you doo make mention of First we answere that the priuations which I here set downe be not as though they were méere negatiues which take awaie the whole as when we saie there is no Centaure nor Scylla but we saie they be such names of things as leaue their subiect maimed vnprofitable and deformed as appéereth in the eie destitute of sight and in the trembling hand of him that is taken with the palsie euen so fareth originall sinne with vs. Indéed the powers of the mind and actions doo remaine but yet destitute of their right gouernment and therfore euill and corrupted But Pighius erreth still A false imagination of Pighius touching the nature of the first man bicause he feigneth the nature of man to haue a certeine naturall integritie of it selfe whereto haue come these supernaturall gifts which were planted in the first parent but that after sinne committed those gifts being taken away man fell into his old state But this is a méere dreame for such a nature of man was instituted by God as was cōuenient for him therefore his gifts being taken awaie it is corrupted and verie much marred and séeing he swarued from his creation he is in sinne Originall sinne comprehendeth also things positiue Moreouer we doo not onelie saie that originall sinne is this priuation but also that it dooth comprehend things positiue as is pronesse vnto euill a violence of nature against the word of God and such other like and therefore Barnard saith A similitude that In the coniunction of the soule with the bodie it is euen as if it should fall vpon a heape of most hard potsheards and hurting stones And among the Schoole-men Gulielmus Parisiensis in his booke called Summa de vitijs virtutibus bringeth this similitude A similitude namelie that a soule is so let downe into the bodie as if a man should fall into a mirie déepe and stonie place and so should both sinke in be defiled and hurt In like maner saith he we through originall sinne are plunged in the darknes of ignorance we are defiled with lusts and as touching the powers and faculties of the mind we are wounded 25 And whereas Pighius saith that Both the bodie and the soule are good things and haue God for their author I grant it And when he afterward demandeth how they be then corrupted I answer with Paule By one man which fell and that by procreation as a little after shall be shewed But in that he
commandeth verse 10. that We must not labour on the sabboth daie the enimie besiegeth the citie and that on the sabboth daie 1. Mac. 2 14 bicause he knoweth that that lawe was laid vpon the citizens Here séemeth a contrarietie of the precepts for on the one part safetie must be mainteined and on the other part the sabboth must be obserued The Machabeis iudged it best to fight bicause the safetie of the common-weale séemed greater and better than the ceremonie of the sabboth Also the lawe is Prou. 25 21 that we should féed the hungrie and an other lawe commandeth Exod. 29 32 that the shew-bread should be eaten of none but of the priests Dauid came hungrie vnto the priest 1. Sam. 21 6 nothing he had but the shew-bread wherefore here commeth togither two contrarie precepts The wise priest followeth and obserueth that which is the woorthier namelie to féed the hungrie he brought out the shew-bread and helped Dauid There is also another lawe that we must furnish the prince with armor for he is to be holpen by his subiects and contrariewise it is commanded Leu. 22 c. that things consecrated vnto God must not be translated vnto other vses Dauid the kings sonne in law which warred for him as his generall lieutenant 1. Sam. 21 9 was then vnarmed the priest had no weapon at hand but the sword of Goliah Here be two precepts which séeme contrarie the priest followeth the one and deliuereth the sword vnto the magistrate bicause he iudged it better to arme the magistrate than to obserue the ceremonie Also there is a lawe that the church must not be depriued of ministers Ephes 4 11. so as it should be destitute of them and Paule hath another lawe that a nouice or man newlie entered into religion 1. Tim. 3 6. should not be a bishop The church of Milane was much troubled bicause it could not find a méet bishop that as well was frée from the heresie of Arrius as also that had great authoritie and learning giuen him of God onelie there was Ambrose but yet a nouice and newlie come to the faith Here are two lawes met in shew contrarie one to another but it was méet for the lesser lawe to giue place to the greater for Christ so taught Matth. 9 13 Ose 6 6. when by the sentence of the prophet he saith I will haue mercie not sacrifice Howbeit he meaneth not that he will not haue sacrifice but that if two commandements méet togither whereof the one belongeth vnto mercie and the other vnto sacrifice he testifieth that he had rather haue mercie than sacrifice In 2. Sam. 3 verse 12. 14 Hitherto also may be referred that Augustine vnto Publicola discréetlie and largelie disputeth whether it be lawfull for a christian man to receiue of an Ethnike an oth by false gods and at the end he concludeth that it is lawfull For when as the Romans had on euerie side neighbours that were idolaters it was of necessitie that they should kéepe with them some ciuill faith and couenants Indéed it behooued that they should haue sworne by the true God but when that might not be brought to passe it remained that the Romane christians should abuse their naughtinesse and receiue that oth which was offered by the names of the idols Gen. 31 44. For so Iacob receiued an oth of Laban when he doubted not but that he worshipped the gods of Nachor his father There is an excellent historie extant in the 41. chapter of Ieremie Ierem. 41 2. when Ishmael had slaine Godolias he incountered with certeine men going to worship at Ierusalem those also he led out of the waie and slue Of these men there were ten that said Slaie vs not we haue honie oile and graine if thou wilt pardon vs our life we will shew thee where those things be Those men may séeme not to haue doone rightlie in shewing of their goods vnto théeues for that was to be willing to helpe manifest robberie For they could not haue found nor taken awaie those goods vnlesse they had béene shewed vnto them howbeit they in verie déed vsed the wickednesse of other to saue their owne life So may he be excused which taketh vp monie vpon interest for that would he not doo except he were constreined through want and necessitie and when he is compelled to be at another mans deuotion he suffereth iniurie but dooth it not So Paule vnto the Philippians saith that There be some Phil. 1 15. which teach the Gospell through euill will and yet he saith that Therein he reioiseth yea and will reioise for that they Ibidem 18. if they doo anie thing of an ill will shall render account vnto the Lord not that he would warrant their offense And here it must chéeflie be considered whether the thing it selfe in his owne nature be euill For if it be then must we not in anie wise allow the same by our consent if it be not there is no let but that being forced by necessitie we may assent therevnto so as the same may be vndertaken without anie fault of ours But yet in the meane time must he with whom we in such wise doo compact or consent be admonished of his fault 15 Yet there commeth a question In Iudges 19 verse 14. whether that old man which is spoken of in the 19. of Iudges and 14. verse did right when he promised his daughter and the Leuits wife vnto the Gabionits to the intent they should not doo violence vnto his ghest All the writers answer it not after one maner Some saie that he had respect vnto the greatnes and gréeuousnesse of the crime and preferred the lesser euill before the greater and that he would not breake the faith which he had giuen to his ghest and they thinke that by such reasons he was to be excused None otherwise iudge they as concerning Lot Gen. 19 8. Chrysost Ambrose And among the rest Chrysostome greatlie commendeth Lot in that matter Which Ambrose also doth in his booke of Abraham the Patriarch for that he made lesse account of the iniurie of his house than of so great a villanie Augustine But Augustine in his questions vpon Genesis dooth weigh these things more diligentlie and narrowlie and denieth altogither that the recompensing of one fault with another is to be suffered In his iudgement it was not lawfull for him to yéeld his daughters to the lewd lust of the Sodomites thereby to kéepe them from a more gréeuous sinne Neither is it lawfull that we in our owne selues shuld commit a lesse fault to auoid a greater for the apostle doth plainlie teach that We must not doo euill Rom 3 8. that good may come of it Wherefore when the matter commeth to sin although it séeme to be but light yet it must be wholie forborne And if anie matter more hainous might séeme to insue by the delaie
the sunne entereth in at our windowes but when it hapneth that the sunne is to be named togither with the beame we call not the beame by the name of the sunne but saie it is the beame of the sunne But the first reason is more firme 14 As concerning the kingdome of Christ it séemeth to bring no small difficultie In. 1. Cor. 15 verse 24. when as be the holie scriptures there is often mention made of the eternall kingdome of Christ which if it shall haue an end as the words of Paule in the 15. chapter of the first to the Corinthians séeme to signifie some contrarietie will appéere to be stirred vp Gabriel said vnto Marie God shall giue vnto him the seate of his father Dauid Luk. 1 32. he shall reigne in the house of Iacob for euer and there shall be no end of his kingdome And Daniel when he prophesied couertlie of the Monarchies Deut. 2 44. he was not silent as touching the kingdome of Christ but he prophesied that that should be a kingdome of all worlds and for euer This knot did Ambrose vndoo that we must not beléeue Ambrose that the sonne will so deliuer vp this kingdome vnto the father as he shall cease to reigne but bicause he will then declare vnto all persons that he dooth not reigne by himselfe but that all his strengths and actions be of the father from whome is all paternitie both in heauen in earth And after this sort he shall openlie glorifie him What is meant by deliuering the kingdome to the father Ambrose To reigne is taken two maner of waies Which thing shall be to deliuer the kingdome vnto God to the father that is not to vse the same vnto himselfe onelie Augustine wheresoeuer he intreateth of this place consenteth vnto Ambrose But we may expound it otherwise and as I thinke with a méete exposition by these waies that followe as to saie that to reigne is sometime taken as it were to excell to be aboue others and to hold the highest place And in this signification Christ shall reigne perpetuallie But if we saie that to reigne is in such sort as to exercise the office of a king to fight to defend to ouercome and other such like Christ shall not alwaies reigne For when we shall be perfect and absolute there will be no néed of these helpes of Christ When he came into the world he preached he taught he died for our saluation now also he maketh intercession for vs vnto the father he defendeth vs from euilles that hang ouer our heads neither dooth he at anie time cease from the office and actions of a mediator but in the end when all things be pacified he shall resigne these offices to his father when as there is no longer place for them Euen as when a most mightie king sendeth his onelie sonne into some prouince of his kingdome A similitude that is disquieted with seditions tumults and rebellions and his sonne going foreward with empire and with a strong host when he hath set at quiet and hath reduced the rebelles into subiection he returneth a conquerour vnto his father triumpheth and deliuereth vnto him the prouince subdued and vseth the empire of warre and legions no longer The maner of the Romans So was it vsed at Rome when the enimies were subdued the Dictator renounced his authoritie being become a priuate person returned to his accustomed businesse But betwéene such like things and this that we haue now in hand this is the difference that the sonne of GOD will not so renounce himselfe as he can be depriued of his honour but bicause as I haue said in the latter daie he shall rest from the office of reigning and shall be said to deliuer vnto God the father the kingdome being in peace and tranquillitie and the enimies subdued 15 Touching the death and resurrection of the Lord the apostle writeth In 1. Cor. 15. verse 3. that he taught the Corinthians first of all For these two be the two principall and chéefe points of our religion vnto which without controuersie all the rest be referred Further he saith that He taught them euen as he had receiued of God and of Christ Iesus our Lord Gala. 1 12. Acts. 9 10. as he testifieth vnto the Galathians and as we read in the Acts. He would not haue vs to sticke vnto the authoritie of man but he calleth vs backe vnto the authoritie of God whose ordinance they resist which command vs to beléeue onlie those things which the Romane church beléeueth These men doo giue place neither vnto God nor yet vnto the scriptures they account the Pope to be one aboue all But the apostle not onelie confesseth that he receiued those things which he taught but he also twise mentioned the scriptures when as he writeth that Christ died according to them that he rose againe according to them And séeing by the scriptures he meaneth the old testament we easilie gather thereby for what cause or to what purpose we ought to read the same to wit that we may confirme the new testament by sundrie and manifold testimonies We ought also to consider with our selues What we must call to mind in thinking of the death of Christ when we heare that Christ died for our sinnes how outragious and cruell our sinne is séeing it behoued the sonne of GOD to be therefore deliuered vnto the death of the crosse Neither let anie man tell me that GOD might haue redéemed the world by some other meanes and that it was not altogither necessarie for the saluation of man that the sonne of GOD should be fastened vnto the crosse For if we once determine that God is a most wise and iust considerer of things we will acknowledge that he choosing this meanes of our saluation did excéedinglie detest the nature of sinne when he decréed to giue his owne sonne vnto death and that vnto a shamefull death to the end he might rid his elect from sinne Neither will we iudge it to be doone without cause It is onelie sinne wherby we resist God if we remember that sinne is the onelie thing wherby we resist GOD. There is nothing in the world or in the nature of things except it be sinne that resisteth the will of God which propertie spreadeth so far as it dooth not onelie comprehend those sinnes which the schoolemen call actuall sinnes but also originall sinne and the first motions of the mind That originall sinne is against God hereby it is shewed in that he made man vnto his owne image in righteousnesse How originall sinne is against God in holinesse and in truth Now against this institution we are borne the children of wrath and strangers from God and are wholie giuen to lieng and vngodlinesse Wherefore originall sinne dooth altogither contend against the ordinance of God These things therefore haue we now alledged to the intent we may acknowledge the
Augustine In the old lawe fasting was commanded to be onelie one daie once in a yeare wherein nothing should be tasted vntill night in which place it is not described with what kind of meat they should sup And in Augustines confessions we read that the eating of flesh made not godlie men anie thing the lesse acceptable vnto God 1. Kin. 17 6. And he maketh mention of Elias who being hidden was fed by the rauens with flesh Mat. 3 4. And Iohn Baptist in the wildernes did eate locusts But on the other side Gen. 25 32. Esau being beguiled with the most simple food of pottage sold his birth-right 20 Among the Fathers they continuallie alledge Gregorie What is to be thought of Gregory of whom I make no verie great account for he was the first that brought in manie superstitious things Touching the Fathers that went before him I thinke it hath been spoken sufficient Albeit the same Gregorie bishop of Rome as we find in the decrée the 4. distinction and in the chapter Denique writeth vnto Augustine bishop in England that The laie men were woont euen in the time of Lent to be verie desirous of flesh to fill themselues immoderatelie with the same and he iudgeth Gregories opinion of eating in Lent that the priests and deacons at the least ought to refraine But vnto others he durst not appoint anie commandement or lawe least peraduenture anie worse thing should happen They vrge vs also with Councels whose decrées neuerthelesse haue not alwaies béene firme and how little the bishops of Rome haue regarded them it may appéere in that verie manie both publikelie and priuatelie doo obteine licence for monie to eat egges butter and milke Licence for mony granted by the Pope to eat certeine kinds of meats vpon their fasting daies when as it was otherwise ordeined by those decrées The latter Popes of Rome haue made most seuere lawes concerning these things as they that made it but a small matter to laie manie snares to catch the simple people All these things were ordeined but yet there is no cause why we should therefore grant them to haue beene iust These traditions of men are pernicious bicause as Christ taught at length they make the commandements of God to be of none effect Mat. 15. 3. The Lord commanded How the traditions of men doo violate the commandements of God that we should haue one God and that we should not admit anie besides him at this daie the worshipping and inuocation of saints is confirmed by traditions God forbad images at this daie they be receiued into churches by the decrées of bishops God commanded that parents should be had in honour the tradition causeth that children setting light by that authoritie doo flie vnto monasteries God willeth that our neighbours should be holpen but through these traditions men go from helping of the liuing to helping of the dead The holie scriptures declare that there is but one mediator Christ Iesus who hath procured God to be mercifull towards all our wickednes but by tradition we are taught at this daie that he suffered for originall sinne and for those sinnes which were committed before baptisme but that it is necessarie for vs concerning sinnes done after regeneration to redéeme them by our owne works Thus are the commandements of God made frustrate by the traditions of men Whether the church haue power to make lawes 21 They saie the church hath power to make lawes Which thing I denie not for we are men and it is néedfull euen in those works which apperteine vnto the worship of GOD to haue good order established for which cause we grant that there may be other decrées established in the church But then there be certeine conditions strictlie to be obserued First and foremost Vnder what conditions ecclesiasticall lawes must be reteined that such kind of iustice be not contrarie to the word of God Secondlie we must prouide that we place not the worship of God iustification and remission of sinnes in them Besides this they must not be ouer manie in number least they ouercharge and pester the church Neither must they be decréed in such wise as though they ought to be of necessitie and that they must not by anie means be changed when the saluation of the faithfull shall so require Neither ought they in such sort to be made that if a man without offense and contempt doo not obserue them he sinneth deadlie Wherefore séeing that these lawes about the choise of meats as we haue declared are against the word of God which hath ordeined meats to be frée it is cléere that they are pernicious Moreouer in this decrée of theirs for making choise of meats they repose holines and the worship of God so as they account such as absteine not from the meats which they haue appointed to be neither good nor holie nor religious In processe of time those decrées of theirs haue growne innumerable neither is there anie end of them Augustine Augustine long since complained that All things in his time were full of presumptions so as now the state of the christians was woorse than the bondage of the Iewes Séeing he spake this of the time wherein he liued The sâ—ate of the christians at this day in more bondage than the Iewes what I beséech you would he haue said of our times wherein the church is pressed with infinit burdens First they would haue an abstinence for the Lent time then afterward they added fridaie and saturdaie and in some places wednesdaie euerie wéeke Foure ember wéekes they brought in last of all eues of a number of saints Which times Gregorie the seuenth of that name added that they which will not fast doo sinne as he termeth it deadlie Wherfore seing these traditions be so gréeuous to the church that they may be called burdens intollerable the which Christ did find falt with to be laid on men by the Scribes and Pharisies they ought in no wise to be suffered Finallie thou maist adde that they would haue such choise of meats to be so necessarie and inuiolable that the church could not stand without them And such account they make of their owne traditions that they punish the transgressors more gréeuouslie for them than those which haue broken the commandements of God as théeues adulterers church-robbers and such like 22 They alledge the Rechabites Ierem. 35 2. which are commended in Ieremie An obiection touching the Rechabits for their obedience vnto their father who commanded them to drinke no wine and to enioie no certeine possessions but to wander to and fro and dwell in no citie Vnto whom God bicause they faithfullie performed these things promised a liuelie posteritie and a long induring séed Here they saie that those things which Ionadab the sonne of Rechab commanded to his children make for the choise of meats wherefore the church by commanding of these things dooth not séeme
of GOD brought into the arke more cleane beasts than vncleane To conclude after the comming of Christ the ancient libertie and choise of meats which the lawe had forbidden was restored wherefore it ought not vnder colour of religion to be restored againe by the popish bishops or by the church Yet doo not those things which we haue alleaged limit either Magistrates or publike authoritie but that they may sometimes appoint a choise of meats vpon iust consideration ¶ Touching apparell of the Ministers of the church looke in the 34. 36. 38. 39. 40. epistles in the end of this booke The sixt Chapter Of vowes in generall also of the vow of the Nazarites of Ieptha and of the Rechabits AFter these things let vs saie somwhat concerning a vow The Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. 28. the Latine Votum doo not signifie one thing but two The signification of this name namelie The praiers and desire wherwith we be inflamed when we praie for anie thing or vse the verie things that be desired Further it betokeneth a promise of offering something vnto GOD. And this ambiguitie of these words in ech toong hath not happened by chance or without consideration as soone after shall be shewed The Hebrues call a vow Neder Whence the custome of vowing did arise But hereof grew the custome of making a vow that this was setled almost in the minds of all men that if at anie time they did praie earnestlie vnto God for anie thing to be giuen them they in like maner promise to offer something vnto him againe For by such maner of meanes their minds doo séeme to be woonne one to another namelie by gifts bicause those things not onelie helpe them to whom they are giuen but doo also honour them For they be giuen as a testimonie of vertue and excellencie in which second respects sake they maie be offered vnto God that he maie thereby be honoured of vs. Aristotle in his Rhethoriks said that Gifts doo no lesse satisfie the ambitious than they doo the couetous for they desire them thereby to be enriched and these to be honoured Wherefore euen the Lord who speciallie requireth of vs to be worshipped said in the lawe that men should not come emptie handed vnto him forsomuch as he iudged it vnwoorthie if his people should appeare emptie before him This selfe-same was a custome among the Romans so that it is read almost euerie where what the Curtij and the Decij vowed for obteinement of victorie Among the Gréeks also there were vowes oftentimes vsed Yea and we read in Platoes booke intituled Phaedon that as yet in the time of Socrates they vsed to performe a vow of sending a ship well rigged euerie yéere vnto Delos with gifts and sacrifices and that by a vow which Theseus had bound himselfe vnto when he went into the isle of Candie to slaie the monster Minotaurus How vsuall this also was among the Hebrues it is no néed to recite So that in praieng and desiring anie-thing of God men were woont to vow some thing vnto God least they might séeme to be vndutifull towards him 2 Now then we define a vow to be a holie promise whereby we bind our selues to offer some thing vnto God A vow is alwaies ioined with praiers And a vow as we haue said hath alwaies some praiers ioined therewith for obteining at the leastwise of somewhat at the hands of God Wherefore that ambiguitie of the word happened not without cause in the Hebrue and Latine toongs for séeing these things be so ioined togither it might easilie come to passe that the word which signifieth one thing maie sometime be referred to another And hereby we maie perceiue that the knowledge of both these as well of offering as also of demanding anie thing of God is necessarie for vs which professe godlinesse But let vs returne vnto the definition wherein the generall word is Holie for it is called A holie promise Wherof it coms that as touching the calling of it holie we are in few words to saie that it belongeth vnto iustice For whatsoeuer is holie is also iust but not contrarie for iustice is that Whatsoeuer is holie is iust but not contrarie whereby we yéeld to euerie man his owne and they to whom these things be yéelded are either God or men That facultie then whereby we yéeld vnto all men their owne is called iustice and kéepeth the name of the generall word but when we yéeld vnto God due obedience now is this after the iudgement of Plato in his booke called Euthyphron to be referred vnto holinesse And a man may plainlie sée that euen in the holie scriptures those things which be offred dedicated vnto God are called holie and that which ought to be yéelded vnto God by vs is obedience and that is of two sorts One is profitable vnto him to whom it is offered Two sorts of obedience but after this maner we can giue God nothing séeing by these things he is made nothing the greater nor dooth increase in anie respect Psal 16 2. Thou art my God saith the prophet for thou hast no need of my goods And in the Gospell of Luke Luk. 17 10. When we haue doone all vnto him we are vnprofitable seruants Another kind of obedience there is which apperteineth vnto reuerence euen as seruants honour their maisters But this seruice and obedience towards God herein consisteth that we shew our selues readie and diligent towards GOD in the executing of that worke and function which God both vouchsafeth and desireth to worke by vs. And this is the sanctifieng of his name the which God can sufficientlie performe by himselfe but he vseth vs to our owne commoditie and singular profit 3 But that we maie knowe what maner of things must be offered vnto GOD What things must be offered vnto God and that therein we offend as little as maie be we must take a speciall héed And first commeth to my remembrance Augustine vpon the Psalme Be mercifull vnto me ô God Psal 56 2. for man hath troden me downe He expounding that particle in the 12. verse in Hebrue A lai nedar eca that is In me or vpon me are thy vowes thus saith A man must first offer himselfe vnto GOD. Which maie chéefelie be confirmed by that reason which the Lord vsed in persuading to giue tribute vnto Caesar Matt. 22 20. and .21 For saith he it hath his image and superscription wherefore we being made according to the image of God it is méete that we should be giuen vnto him And Paule sundrie times exhorteth vs when he saith I beseech you Rom. 12 1. for the mercie of God that ye will giue your selues c. And the same apostle in the sixt chapter of that epistle Rom. 6 19. As you haue giuen your members seruants to vncleannes and from one iniquitie to another c. And in the same epistle
to admit them into the church without that confession yet they did it not by reason of the prescript cautions or prouisos which were prescribed least they might be deceiued It séemed dishonourable vnto them that he which had committed so grosse a sinne should be receiued They feared least the church should haue béene euill reported of First this thing is prooued by the historie mentioned of Sozomenus the which I will now better expound He saith that confession came by the constitution of bishops speciallie of them of the West part and most of all of the Romane bishops but not of the Nouatian bishops which admitted them to no repentance that were fallen after baptisme And the contents thereof was that there should be ordeined in the church one penitentiall priest But these men saie that this is giuen to all sacrificing priests after that they be consecrated by the bishops onelie hée heard them which came to him taking knowledge of their sinnes praied for them and inioined them for a certeine time vnto praier and fasting But bicause a certeine noble Matrone which was vnder the hands of these penance-giuers in the church of Constantinople had dishonour doone vnto hir by a deacon that thing did verie greatlie displease the people wherefore Nectarius did abrogate that confession He hauing taken good deliberation did thinke he might doo this all the bishops which were in that church consented vnto him Nectarius for this cause was not counted an heretike nor yet deposed from his office So then it appéereth that the same confession was not alwaies in the church nor receiued of all sorts If Nectarius may séeme to be but of small authoritie who neuerthelesse was of verie great authoritie let vs heare Chrysostome his successour who also allowed of his iudgement Vpon the 51. psalme in the second homilie he writeth that he requireth not that we should declare our sinnes vnto anie man but vnto God in our harts And in his treatise of the incomprehensible diuine essence against the Anomaei the fift homilie he commandeth that they should confesse their sins vnto God Vpon the epistle to the Hebrues and in a maner euery where he repeateth this thing And if that Nectarius did abrogate confession for one whoredome committed which was openlie knowen what ought to be doone at this daie when it is the nursse of ribaudrie Howbeit least the Graecians alone might séeme to haue béene wise let vs heare what they of the Latine church haue written Leo the pope as the Maister of the sentences testifieth in the 17. distinction and it is also read in the decrées De poenitentia distinct 1. in the chapter Quamuis Although that that publike confession had béene of old he sawe that the same was a dangerous thing for he saith There be manie things which are not expedient to be spoken so openlie neither doo men so willinglie declare them bicause of their enimies least they should be vpbraided and least they should be drawen to their answer in place of iudgement Wherefore he remooued this disallowable custome of publike repentance It is sufficient that they come vnto the priest who may praie for them and tell them priuilie of their faults Thou séest therefore that in stéed of that publike confession he dooth institute a secret and priuate confession Ambrose is cited in the first distinction De poenitentia in the chapter Petrus and it is read in his tenth booke 22. chapter vpon Luke Peter saith he wept and sorrowed bicause he erred as a man I find not what he said but I find that he wept He shewed that he had remission of sinnes not by outward confession The Master of the sentences in the 17. distinction affirmeth Ambrose to haue said that he had not read yet that it was not therfore prooued that Peter was not confessed But Ambrose would attribute much vnto faith and contrition The Master of the sentences addeth Perhaps repentance was not then instituted and yet Christ had alreadie said Matt. 16 19. that he would giue the keies c. If that place prooue a necessitie of confession it was now instituted The same Maister of the sentences and also the decrées De poenitentia distinction the first in the chapter Porro in the beginning doo bring Prosperus in the second booke and seuenth chapter De vita contemplatiuae who maketh the matter to be frée Iohn who was the Glosser of the decrées at the beginning in the first distinction De poenitentia examineth the question Whether confession be vsed by the lawe of God or whether it be inuented by men And he saith that it is an ecclesiasticall tradition adding that the Gréeks allowed not of such a decrée But Scotus inueâ—heth against him and will haue it to be a part of Gods lawe Touching the Gréeks he saith that it is vncerteine whether they confesse or no that if they doo not they degenerate as they doo in other things 28 Therefore we conclude That sinnes must be coÌ„fessed vnto God that sinnes must be shewed vnto God himselfe not to the intent we should put GOD in mind of them for he knoweth our harts but that we may knowe our owne selues and sée our owne miseries the which being throughlie considered we may the more feruentlie implore the grace of God Paule saith Let a man trie himselfe 1. Co. 11 28 and. 31. He saith not Let him be tried by others bicause if we would iudge our selues we should not be iudged There is also a certeine practise to be gathered and considered by the histories Moonkerie or sole life was verie much in vse at the time that the vexations of the church first began that which necessitie brought in vse began afterward to please and so they thought them selues godlie if they did liue in solitarie places There haue béene some which for the space of fiftéene seuentéene or twentie yéeres liued sole so as they sawe no man where did they confesse their sinnes The first church knew not of priuie confession Wherefore the first church knew not of that priuie confession They bind all men by their decrée what then will they doo with him that is dumbe They will not receiue confessions by writing they will saie he shall deale by signes All men can not be confessed according to their decree Can the priest vnderstand this How shall he séeke out the circumstances Admit that a man speake in a strange language they will saie he must deale by an interpretour as though a mâ—n would also disclose his mind vnto interpretors Whereas they would haue a man confesse all his sinnes they be fond men for No man can confesse all his sins for he knoweth not all Psal 19 13. Iere. 7 9. Certeine obiections confuted Who can tell how oft he offendeth Ieremie saith Corrupt and vnsearchable is the hart of man innumerable things doo there lurke in his hart They saie that he must doo as much as in him lieth but he
whoÌ„ seeing other mens minds be hidden and that they bée vtterlie ignorant what is in them it behoueth that they vse the cautions discribed by the Apostle least they erre in their elections But God rightly chooseth his with out those rules Psal 7. 11. Ier. 11. 20. Apo. 2. 23. For hee trieth the raines and the heartes and chaungeth the wils of men at his owne pleasure Albeit some haue saide that Paul in Iudaisme was of verie honest conuersation as hée himselfe testifieth vnto the Philippians Phil. 2. 6. And in the latter Epistle to Timothie he writeth that he had serued God from his forefathers with a pure conscience But I hold not with these men For I will not diminish his fault in persecuting of the Church seeing Paul did so greatlie after a sort reproch himselfe with the same Wherfore when I allowe of the solution nowe brought this commeth to mind that the Canons which the Apostle deliuered vnto Timothie are not alwaies kept euen as touching men For Ambrose the Bishop of Millaine Ambrose was chosen he being yet a Nouice when hée was yet a Nouice and youngling in the faith was placed in the Sea of the Church For he was sent from the Emperour to execute the office of Praetor Here the aduersaries vaunt against vs that it is lawfull sometimes to deale against the holie Scriptures and that the woordes of God are not most stedfast But we must note that the preceptes of God sometime haue not their owne strength neither in verie déede be preceptes For when two preceptes méete together so as they crosse one another The commandemeÌ„ts of God so fare as sometime one giueth place to another wherof the one is more excellent than the other God wold haue that chiefly to be done then the other which is of lesse excellencie and as touching the will of God inferiour giueth place vnto the first and hath not the authoritie of a commaundement because God woulde not haue it to bée doone in that place and at that time Euen as Christ taught as touching the drawing of an Oxe and an asse out of a pit on the Sabboth daie Luk. 14. 5. By which meanes he excused his Disciples who had plucked off the eares of the corne on the Sabboth daie Matt. 12. 1. and had rubbed out the graine And he often times testified that hee woulde haue mercie and not sacrifice Ibid. ver 7. The Church of Millaine therefore was greatlie molested by the Arrians it had néede of a Bishop An examination of the chusing of Ambrose and speciallie of a teacher that shoulde bée of great authoritie These thinges were perceiued to bée in Ambrose Neither was there anie other fit man presented Whereby that Church was quit from the other precept which was of lesse excellencie wherein it was commanded to beware of Nouices or those which were not fullie instructed And of this matter it séemeth to be enough to haue spoken somewhat by the waie 20 Moreouer the rite of the olde consecration is set foorth in the booke of Numbers In 1. Sam. 7 at the beginning It behooued that the Leuite should chaunge his garment and wash his bodie and shaue all his haire The consecration of the Leuites Priestes Further that he should come into the Tabernacle vnto Aaron and by him to be consecrated before God the Lorde After the same maner also it behooued the Priestes to be consecrated namelie that they shoulde put on newe garmentes that they should be sprinkled with holie oyle and bloude This outwarde meanes was to this purpose effectuall that the people might vnderstand that they were nowe ministers assigned vnto them by God But these shadowes being taken awaie there is nothing left vnto vs but the laying on of hands But the Papists The laying on of hands as I suppose to the intent they might bée of more solemnitie The conseâ—ation and mark of the Papists haue transferred all those rites and Ceremonies of Moses vnto themselues They are clipped they are shauen they are washed they are annointed they haue garmentes put on them And I maruel not a little why they be not also circumcised But they adde that these things of theirs are indued with much greater vertue than those rites of Moses For that they imprint a marke which cannot be raced out and that it consisteth not onely in the flesh but that it pearceth also euen vnto the soule Paul saith that he beareth the markes of the Lord vpon his bodie Gal. 6. 17. But these good men would laie vp those thinges in their minde For what they doe in their bodie all men sée In 1. kin 19 The signe of outward vnction 21 Moreouer oile in the olde time was an outwarde ceremonie appointed by God and therefore it was not destitute of the worde of God And it signified the gift of the holie Ghost whereby God instructed them whom hee woulde promote either vnto ecclesiasticall or publike offices Moreouer by that signe they which were promoted were aduertised of their duetie Wherefore it was a sacrament but not generall because al the beléeuers in God were not annointed but onelie the men of that order which we haue mentioned before 1. Kings 19. 19. But some man wil saie we reade not that Elisa was annointed by Elias with outwarde oile for as the holie Historie saith he onelie cast his cloake vnto him Neither was Azael consecrated by Elisa with outward vnction 2. Kings 8. 11. Some aunswere that indéede the same was vsed although the holie scriptures make no mention thereof Certeinlie manie things haue happened which the holie Historie otherwhile speaketh not of But I woulde saie that séeing it commeth to passe manie times in the Sacramentes that outward signes take their name of the things as breade and wine in the holie Supper are called the bodie and bloude of Christ The nature of sacraments in the transferring of names because they be the signes and Sacraments of those thinges In like manner the verie bodie of Christ Iohn 6. 51. as we reade in the 6. Chapter of Iohn is called breade that euen so Elias although he had not the outward ointment yet it may be saide that he did annoint because by his ministerie God working the same he bestowed the grace and frée gifts of Prophesie the which are signified by the outward vnction The verie which forme of speaking Dauid vsed when in the Psalme vnder the person of God he said Psal 105. 15 Touch not mine annointed And he spake of Abraham Isaac and Iacob whom he calleth annointed whenas notwithstanding they had not the outward vnction But so they be called because they were replenished with the spirite and with graces the which were signified by the oyle Yea and our Sauiour Iesus himselfe is called Christ that is annointed because he hath had the grace of God and that indéede beyonde the measure of other men 1.
third vnto Emperours And of this mind be the Schoolemen as Thomas in Secunda Secundae de Ieiuni saith that the Church cannot decrée at what time and in what manner we shoulde fast For euen as saith he ciuill Magistrates maie declare and ratifie those things which be confusedly and obscurely shadowed in the lawe of nature so the Church may define determine those things which be confusedlie taught in the holie Scriptures Ostiensis And Ostiensis de vi Constitutionum saith that such decrées ought to be of that force that he which coÌ„tenmeth them should be excommunicated And wee reade in the histories that Victor would haue excoÌ„municated al the East part for no other cause but for that they did not solemnise the feast of Easter after the Roman vse Albeit that matter was somewhat repressed by the Counsell of Ireneus The reasons that are brought for the contrarie An answere to the reasons denying this power vnto Byshops they thinke that they be able easilie to refell For whereas it is saide that the Bishops receaued not authoritie of Christ to make lawes they aunswere that that is nothing For they saie that lawes doe belong vnto doctrine Cicero What the Lawe is For the lawe as Cicero saith is a commaunding of honest things and a repelling of things shamefull So that séeing the Church hath the authoritie to teach if hath also saie they authoritie to make Lawes 1. Pet. 5. 3. And albeit Peter saith that a Bishop ought not to beare rule yet that he ought to haue ouersight in the Church and to haue the power of the keies And whereas it is alleaged that the Church hath no right to punish they say it is false for the Church may bind lose excommunicate And whereas Paule writeth that he wil not cast any man into a snare 1. Cor. 7. 37 they say he writeth this particularly of virgins because chastitie is not commonlie giuen vnto al men And that it is a weake argument for a man thus to gather It is not lawfull to make a lawe of virginitie therefore it is not lawfull for any cause And that whereas Esaie saith Esa 33. 22. Thou art our lawmaker and king that is true as touching the last iudgement eternall damnation Or by the figure * Antonomasia is when in the place of a proper name an other name is put Antonomasia bicause whatsoeuer is is of him For otherwise by the same reason euerie ciuil magistrate should be taken away 3 But whether these bee Lawes or or no I will not contend bicause it maketh not much to purpose Wherefore let it bée set downe that it is lawfull for the Church to make to it selfe either Canons or lawes or decrees or statutes or call them by what name thou wilt For the Church is a companie and must be ruled by the word of God especially bicause it belongeth to the saluation thereof and to the worshiping of God But there be other things which belong onelie vnto outward discipline For there is néede of certaine outward bondes to the end that the fellowship of the people maie be retained 1. Cor. 11. 5 So the Apostle decréed that women ought to praie with the head couered and men vncouered Acts. 15. 29 And the Apostles in the Actes decréede that we should abstaine from bloud from strangled and from things dedicated vnto Idols And alwaies in Councels after they had done with doctrine they began to intreate of discipline Finallie so did all the Fathers as Tertullian Origen Basill Augustine and Ierom. The ende of these lawes must be edefying and good order But for so much as they be not of neessitie they maie be changed according to the times and places as in Baptisme concerning the thrée times dipping of sprinkling of them that are diseased of the time of Easter and Penticost at which times onely Baptisme was woont to be giuen Of the Eucharist in what place at what time after what manner whether we ought to communicate standing or sitting in the morning or at euening vnlesse that these things shal be determined of there will neuer be any tranquillitie of the Church For one man will heare a Sermon at one time and an other at an other time one in this place and an other in that So as it is lawfull to appoint such decrées if it be done with the peace of the Church Others reason thus The people is vnlearned and vnskilfull therefore to be held in Ceremonies But this difference is betwéene vs and them of old time They had many Ceremonies we as saith Augustine haue verie fewe And Christ saith that God will haue a people of whom hee shall bee called vpon in spirit and in truth 1. Co. 14. 40 Yet Paule teacheth the Corinthians that it behoueth that there should be some things which maie serue vnto order and comelinesse Howbeit this order consisteth not in great pompe in apparell in songs in the noyse of bels and organs but in that which may serue vnto modestie and grauitie which may remoue lightnesse confusion and barbarousnesse 4 Now that we maie vnderstand What maner of laws ought to be of the Church of what sort such lawes should be we ought to remeÌ„ber that some there bée which pertaine to doctrine and some to gouernaunce Vnto doctrines nothing ought to be thought necessary but that which is gathered either expressely or by manifest and sound reason out of the holy Scriptures such as is of the baptising of Infantes and of Homonsion that is that Christ is of one substance with his father For God expressely commaunded in Deuteronomie Deut. 12. 32 that there shoulde not any thing be added vnto his lawe Againe those things which pertaine to gouernance are distinguished two manner of waies For some be necessarie and serue vnto saluation of which sort none must be thought vnlesse they be taught in the holie Scriptures Others there be indifferent in their owne nature the which we may vse either well or ill Lawes toâ—ching thâ—… indifferent Vnto this part onely belongeth all this discourse In this kind we must speciallie take héede that nothing be thought to be done to the worshipping of God For diuine worshiping dependeth not of the will of men but of the counsell of God Therefore Christ in Matthew saieth out of Esay Matt. 15. 9. In vaine do they worship mee teaching doctrines being preceptes of men For the worshipping of God must remaine simple and pure Esa 29. 23. Ibid. v. 14. Therefore God saieth in Esay that he would send furie and madnesse vpon them of whom he is worshipped according to the preceptes of men And in déede so we sée it commonly come to passe that they which are wholie occupied in this are after a sort giuen vp to a reprobate sense they dote they are mad and they cannot sée euen those things that bée most cleare Col. 2. 10. Paul vnto the Colossians saieth If
of Martianus being a wise woman and well commended She in her Epistle vnto Strategus in the Prohems of the councell of Chalcedon The example of Pulcheria to Strategus commaunded that out of Nice a citie of Bithinia where she would haue had the councell which afterward was translated to Chalcedon should be expelled al the cleargy men and Moonkes to the intent that they might leaue the place voide and frée vnto the Bishoppes and that the matters might not be molested by them The Argument is of an Act or example which is not of force In verie déed that woman was in other things godlie and wise but in this act shee cannot be allowed Neither is it thus doone by our aduersaries at this daie In the councell of Trent and in manie other together with Bishoppes there sate Abbots general Masters of the Franciscans of the Carmelites of other orders which were not bishops 18 Fricius also a Polonian The iudgement of Fricius of Polonia an excellent learned man iudgeth that the Legates of the kingdomes and Prouinces of Christianitie should be admitted vnto these kindes of Actions of the church But setting aside the reasons of men I thinke we must haue a regarde vnto the first councell which is in the 15. chapter of the Actes of the Apostles Acts. 15. ver 22. 23. The Apostolicall Councell ought to bée a paterne vnto all Councels This for so much as it was holie and Apostolicall ought to be accounted for a law and rule to all councels There the Apostles establishing the decrée of Christ saide So it seemed good to the Apostles and Elders with the whole Church Afterward they béeing minded to write thereof to the Antiochians wrote letters after this manner The Apostles Elders and brethren c. These things do plainelie testifie that not only the bishops but the other mēbers of the Church haue place in councels And as to that which we cōplained of the Church of Rome they alleadge that the same hath alwaies had singular authoritie among the Christians The power of the Roman Church exceeding her boūds hath brought great losse vnto the Church Vnto this we answere that whatsoeuer power the church hath the same ought to be vnto edifying Let nowe the Romanistes themselues take héede that they edifie the bodie of Christ They haue raised vp infinite contentions for the maintainance of their primacie and for that cause they stirre vp most bitter contentious troubles to the intent they maie obtaine and kéepe the same They diminish the Church of Christ they shorten it and contriue it in a narrow roome For all those which will not acknowledge their primacie they excommunicate and cast out from the communion of the faithfull Furthermore they lay vpon men an intollerable burthen of mens traditions Besides the Canons of the Councels they haue adiected innumerable decrées and decretals their Sext their Clementines their Extrauagant constitutions Thus the Church is charged by them with most gréeuous burthens so farre is it from being eased The complaint of Augustine for the burthen of Ceremonies in his time Augustine in his time complained that the Church of Christ was more charged than in old time the Church of the Hebrewes was I beséech you what would that father now saie if he should behold our times which is now so gréeuouslie pressed with superstious rites and manifold traditions as it is altogether oppressed Of the Romane Church it maie fitlie bee said In vaine doe they worship me Esa 29. 14. teaching the doctrine and precepts of men But let vs consider to what end they so extoll the power of the Romane Church Certainelie for no other cause but that they may easilie obtrude their traditions and euerie fained thing Why they so greatlie extoll the name of the Romane Church so as with hearing the name of a decrée letter or tradition of the church of Rome we should straightwaie giue a blind consent 19 When we demaunde of them how so great a power happened vnto the Church of Rome they saie and especiallie Cardinall Caietanus From whence they claime the Roman power Before pl. 3. Act. 1. that it came by Peter For Christ as they saie when he knewe that he shoulde goe from hence into heauen left that Apostle to be his vicar vppon the earth But we demaund why had not other Churches the Popedom from Peter Because saie they they were not properlie or peculiarlie appointed or ioyned vnto Peter They faine that before Peter was anie where Bishop the Popedome was a wandring and flittering thing namely that there it should be wheresoeuer Peter abode At the last as they trifle he setled himselfe in the Church of Rome But séeing they iudge also that Peter before he went to Rome was also Bishop of Antioch why doe they not attribute the Popedome vnto that seate especiallie séeing they celebrate euerie yeare the feast of Peters chaire whereby they declare that they renewe the memorie of his being bishop in Antioch Yet must we not beléeue that the Church of Antioch was planted by Peter For it was before that Peter went thither He no doubt was at Ierusalem with the rest of the Apostles Acts. 15. 4. 7. as it is in the 15. of the Actes when that great contention sprang vp among the beléeuers of Antioch as concerning the Legall ceremonies of Moses whether they should be obserued or refused All which cause was referred to the Apostles at Ierusalem Whether Peter leauing his byshopricke of Antioche went to Rome 20 But they faine that Peter went afterward vnto Rome and forsaking the bishopricke of Antioche tooke vpon him the bishopricke of Rome But how knowe they that Peter going to Rome kept not to himselfe the byshopricke of Antioche As though wée sée not dailie that the Byshop of Paris London Artois and Augusta doe goe to Rome yet do not renounce their byshoprick But let vs graunt them that they desire let them at the least wise shew why they gaue not the second place vnto the Church of Antioche next vnto Rome Truelie they made the Patriarche of Alexandria to be chiefe séeing that Church was founded and planted by Marke an Euangelist not an Apostle Further in the Councel of Chalcedone they depriue the Patriarche of Alexandria from his place giuing vnto the Byshop of Constantinople the second place next vnto the Romane Byshop whenas neuerthelesie it appeareth that the Church of Constantinople was founded by none of the Apostles whereby is gathered that Churches haue not gotten their honour or degrée of the founders otherwise the Churches of Ephesus Ierusalem Corinthe and Thessalonica and such like which had the Apostles their master builders should be preferred aboue Alexandria Constantinople many other famous Churches than that which they by the decrée of the Canons haue beene lesse estéemed And as touching Peter it is verie vncertaine to the most learned men whether he came to Rome Whether Peter
vnder our neckes and vse his admonitions as it were medicines c. By which wordes is vnderstood that it belongeth to the Ecclesiasticall power to admonish out of the word of God for saluation Albeit the same Emperor or afterward erred The error of the saide Valentiniā For when he had appointed Ambrose Pretor of the Citie of Millaine the people did choose him to be Byshop which when the Emperor knew he gaue thankes vnto God after this manner I had appointed him ruler ouer the bodies of men but thou wouldest haue him ruler ouer the soules c. Valentinian did not rightlie put a difference betwéene offices Byshops ought to haue a care not of the soule onely nor of the bodie onelie why so Ought Byshops to haue a care onelie ouer soules and not ouer bodies also What if they giue themselues vnto Gluttonie or drunckennesse or liue licentiouslie touching outward behauiour Must they not reprooue these things Yes truelie must they neither must Princes haue onelie a care ouer the bodies of men and neglect their soules For we doe not imagine that a Prince is a Neteheard or Swineheard to whom is committed a care onelie of the flesh bellie and skinne of his subiectes yea rather he must prouide that they may liue vertuouslie and godlie But what if Christian princes when they are by the word of God admonished of publike and most grieuous sinnes will not heare neither amend that which they haue naughtilie committed What I say shall the Byshop do in this case Ambrose excommunicated Theodosius the Emperour when he exercised so grieuous tyrannie against the Thessalonians Innocentius also excommunicated Archadius whē he had exiled Iohn Chrysostome which fréelie and truelie admonished him as we haue it in the distinct 96. Chapt. Duo sunt and in the distinct 18. in the Chapt. Quoniam quidem And they be the words of the 6. Synode where it is decréed that euerie yéere there should be had two Synodes And if that princes would hinder them let them be excommunicated 11. But what doe I make mention of these latter thinges Eusebius Let vs reade Eusebius in the 6. booke the 34. Chapter where he saith that Philip the Emperour who liued in the time of Origen was the first Christian prince and that he would haue bin present together with the faithfull on Easter Euen haue communicated with them in prayers but the bishop because he was a wicked and naughtie liuer reiected him among them that were put to penance that he should make open confession before the Church and confesse his sinnes otherwise he could by no meanes be admitted vnto the Communion This did the Byshop of that time against the Emperour and chiefe Monarch of the whole world Wherefore the ciuill power ought to be subiect to the word of God which is preached by the Ministers But in lyke manner the Ecclesiasticall power is subiect vnto the ciuill when the Ministers behaue themselues ill either in things humane or things Ecclesiasticall For these powers are after a sort interchangeable and sundrie wayes are occupied about the selfesame things and mutuallie helpe one another euen as Aristotle vnto Theodectes calleth Rhetoricke and Logick interchangeable artes Aristotle because either of them are occupied in the selfesame thinges after a sundrie manner The Ecclesiasticall power is subiect vnto the Magistrate not by a spirituall subiection but by a politicke For as touching the Sacramentes and Sermons it is not subiect vnto it because the Magistrate may not alter the word of God or the Sacramentes which the Minister vseth Neither can he compel the Pastors and teachers of the Church to teach otherwise or in any other sort to administer the Sacraments than is prescribed by the word of God Howbeit Ministers in that they be men and Citizens are without all doubt subiect together with their landes riches and possessions vnto the Magistrate So Christ payed tribute Mat. 17. 27 so also did the Apostles and the whole primatiue Church there being most holy men Their manners also are subiect vnto the Censures and iudgements of the Magistrates 12 We say moreouer that Ministers are subiect vnto the Magistrate not onelie as touching those things which I haue rehearsed but also as I before signified concerning their function Because if they teach not right neither administer the Sacramentes orderly it is the office of the Magistrate to compell them to an order and to sée that they teach not corruptlie and that they mingle not fables nor yet abuse the Sacramentes or deliuer them otherwise than the Lord hath commaunded Princes may put the ministers out of their places if they behaue not themselues well Verse 26. Also if they liue naughtilie and wickedlie they shall put them foorth of the holy Ministerie This did Salomon who deposed Abiathar and put Sadock in his place as it is written in the first booke of kings the 2. Chapter And in the new Testament Iustinian displaced Siluerius and Vigilius And this I doubt not but was doone sometime by other princes But how iustlie I will not presentlie declare This one thing I will say that it was lawfull in the causes now alleaged But some man wil say that I speake now of the fact and not of the right yea but I speake also of the right For the king ought to haue with him the lawe of God written because he is ordained a kéeper not onelie of the first table but also of the latter So then he which offendeth in any of them both ranne in daunger of his power But although a king may remoue an vnprofitable and hurtfull Byshop yet cannot a Byshop on the other side depose a king if he haue offended Matt. 14. 4. Prelates of the Church haue no authoritie to depose Kings and Princes Luk. 13. 32. Iohn in déede reprooued Herod but he displaced him not of his kingdome Ambrose and Innocentius excommunicated Emperours but they procéeded no further Yea and Christ called Herod a Woolfe but he tooke not away his kingdome from him and he payed tribute vnto Tiberius a most wicked prince Mat. 17. 27 Neither was he at any time author to any man to shake off his yoke Wherefore let Popes take héede by what right they remooue at their owne pleasure kings and Emperours out of their places This did neither anie of the Prophets nor the Apostles nor yet Christ The popes boast that they haue great power but if the same be anie it consisteth wholie in the word of God Let them teach preach and admonish if they will exercise their power otherwise the ciuill and temporall power which they so much boast of is farre from the Ecclesiasticall Ministers Brieflie as there is found no king nor Emperour so great that is not subiect to the word of God which is preached by the Ministers so on the other side is there no Byshop which hauing offended but ought to be reprooued by the ciuill Magistrate What difference
things were spoken in the Frenche tongue For so it was agréed vppon because the Quéene the King and the noble Personages might vnderstande Wherefore since I cannot speake that language although I vnderstande the same I spake nothing neither was I requested to speake But yet in the ende at the instance of my brethren and associates I desired of the Quéene that leaue might be giuē me to speake hereafter which courteouslie and most gentlie shee graunted mée Moreouer I demanded in what tongue shée would haue mée to speake She answered In Italian that shée also might not bée ignorant what shoulde bee doone The 26. day of September we mette together againe We were warned by the Quéene the Prince of Condie and the Admirall who were desirous that the conference shoulde not be broken of that we shoulde forbeare to speake in the first place of the Article as touching the presence of the bodie and bloud of Christ in the Supper For they saw it would come to passe before wee shoulde come to that point that they should be conuinced of most grieuous abuses and errours Wherefore we presented a supplication to the Quéene wherein two things speciallie were contained first that our men shoulde by the sentence of the Cardinall vppon no iust causes be dispoyled of their ministerie whereas yet if we woulde vrge them touching their institution according to the lawfull Canons and the holie scriptures wee might easilie shewe the same to bee voide and that they are verily straungers from the true Church of God Secondly we complained that we are in a manner compelled by force to receyue the confession of Augusta and to subscribe to the prescpipt wordes thereof otherwise that the appointed conference shall not goe forward We shewing that it belonged vnto the maiestie royall to decrée as touching the manner and order of disputing the Quéene at that time made no answere to the supplication There the Cardinall began againe to deale as touching our vocation affirming that the same is voide Further he complained that we reprooued both him and other bishoppes as though they had no iust calling in the Church of Christ laying to our charge that we woulde goe about to ouerthrowe the kinges authoritie whereby they were created Bishoppes which in his iudgement were a most seditious thing After this he turned his spéech to the Eucharist affirming that the wordes of the suppper to wit This is my bodie must bee vnderstoode euen as they be spoken There I tooke him at his worde and first of all I defended the ministerie of our Churches It would now be ouer long to write the reasons Also I aunswered to the false accusation wherein he slaundered vs to be seditious as we that woulde not haue the appointment of Bishops to be in the Kinges power I added moreouer that I did verie much maruel that the Cardinall saide yesterdaie that there were onely thrée Councels before Augustin séeing hee himselfe maketh mention of the Councell of Ariminum and the Syrmian Councell helde in the time of Constantius which councels since that they gréeuously erred they were afterwarde amended I obiected moreouer that he was excéedinglie deceiued insomuch as he was bolde to affirme that in the commaundementes of God in the holie histories in the Testamentes and Sacramentes there be no tropes or figuratiue spéeches and I made it euident by the scriptures that there were figures founde and that therefore it might not be concluded of him that the words of the Lord which they call the wordes of consecration shoulde bee vnderstoode absolutelie There a Spaniarde the Prince of the Iesuites which came thither with the Popes Legate sodenly tooke holde of my wordes and made a sharpe oration where he reprooued the Quéenes Maiestie that shee hath taken vppon her the iudgement of these causes seeing it did not belong vnto her but vnto the Pope the Cardinals and Bishops and that it is not méete while the Councell of Trent is helde to celebrate here such a priuate conference This Oration of the arrogant man greatly offended the Quéene and had it not beene for the Cardinall of Ferrara shee woulde haue taught the Iesuite modestie The Cardinal turned his talke to mee yet so neuerthelesse as all men might perceiue that he refused to incounter with me Hée beganne to alledge that he vnderstoode not my language Whereas notwithstanding it is reported that hee vnderstandeth it verie well Hee said that he had rather dispute with a man of his owne language But I excused my selfe that I spake on this wise by the commaundement of the Quéene and that otherwise I was readie to dispute in Latine Therefore he beganne to aunswere me after a sort in the French tongue which hee coulde not haue doone vnlesse he had vnderstoode what I saide Yet neuerthelesse he aunswered not to all the obiections And when I was to confute his arguments the Quéene aduised me to vse the Latine tongue to the intent that all the prelates and Doctors which stood by might vnderstande I obeyed and those thinges I spake which were conuenient for the time Therewithall came Beza and in fewe wordes aunswered the iangling Spaniarde And then he beganne to deale with the Cardinal himselfe about the supper of the Lord and to dispute somewhat as touching Transubstantiation And the Cardinall of Loraine woulde not haue it to be founde in the scriptures that breade was giuen by Christ in the holie supper There did I bring in the expresse wordes of the Euangelist who saith that the Lorde tooke breake blessed it The cardinall of Loraine set to schoole by Peter Martyr brake it and gaue it to his disciples and I shewed that these verbes haue no other accusatiue case than Bread In vaine did he indeuour to vnwinde himselfe D. Depensius beganne to speake somwhat in the matter But when he coulde not refraine from the lowde and clamorous spéech of the Sorbonistes the matter brake foorth into an action of tumult insomuch as neither the Cardinall himselfe abstained from excéeding great noyse Wherefore at the commaundement of the Quéene the night being now come the assembly was disolued The manner of that action séemed vnworthy of a kinglie presence wherefore the Quéene determined to bee no more present neither would she afterward that the matter should be tryed betwéene so manie but she assigned fiue colloquutors on the aduersaries part and fiue also on our part Of the aduersaries were chosen the Bishoppe of Valence the Bishop of Sagensis Doctor Bottiller Doctor Salignacus and Doctor Depensius and of our sort these be the names Beza Galasius Marlorate Spina and my self For both partes there were appointed Notaries But being without Iudges and other witnesses we talke friendlie and quietly enough For so farre as I can perceiue wee haue aduersaries méeke enough and which disagrée not much from vs. Wee haue béene nowe thrise with them and to conclude we haue onelie dealt as touching the presence of the bodie in the supper I am called but
word and the spirit 4 49 b Whether the be visible 2 630b 4 92 ab She consisteth of good bad 4 92 a Whether a strange tongue is to be vsed in the same 3 309 b 310. 311. The Pope oppresseth it 4 93 b 94 a The papists and we define to diuersly 4 92 a She hath not now the gift of trying of spirits 4 59 a Howe God worketh together with the iudgement thereof 4 60 a Of what manner of gouernement she is 4 60 b Why she is called Catholike 2 630 b 631 a To what ends she hath respect 3 78 b She standeth firme and fast 2 631 b What kinde of bodie she is 4 91 b 92 a 69b Dissentions therein are no â—ist proofes that it is not the true 4 2 b 95 b Pressed with infinite burdens 3 172a Whether her authoritie excel the scriptures 4 74 a 4 71 b 72 a 1 42 a 3 59 a 1 43 b 4 47 ab 48a 54 ab 72 b Ours much more vnhappie than that of the Iewes 4 94 a Augustines Church or temple had no images in it 2 352 a What nations vncircumcised were perpetuallie and what nations but for a time excluded from the Church of the Iewes 2 443 a Whether multitude bee any true note of the Church 4 93 a Where she was before reformation 4 91 b Diuerse functions of the same 4 4. 5. 6. 8. The thrée societies thereof 4 17a 1 42 ab Whether women may teach openlie therein 4 7 ab 8 a Whether shee haue power to make lawes 3 172 a 4 41 b 42 a Why the publike ministeries thereof are called frée giftes 4 8 b Whether abuses therein must bee borne withall 3 164 ab Of the vnity whereby Christ and shee are coupled 4 144. Thrée kindes of things in the same 4 70 a There arguments that confounde callings therein 4 11a b Why that of Ierusalem was not preferred to the primasie 4 71 ab Vnderstoode vnder the name of the kingdome of heauen 3 392 a What is to be doone at the Dedication thereof 4 66 a Gouerned by the holy Ghost 2 63â— ab Whether we must dissemble for the preseruation of the same 2 32â— b The state thereof in the Apostles time 4 50a Comforts for her being afflicted â— 351 b 352 a Vniuersall cannot bee ruled by one man 4 37 b 36 a Primitiue had all thinges necessarie to be 〈…〉 3 23b Marks whereby to know 〈…〉 6. Howe long the giftes of healing c. were therein 4 13â— b Two famous witnesses of the same in the last age 3 382 b Infants belong thereto 4 120 b 114b 115 a What her keyes be 4 108a 3 218 a 116 b 2 636 a 4 237 a Whether shée may erre 4 72 b 73 ab 207 b False notes of discerning the same 4 93 ab The state thereof in the latter time prophessed 3 351 b 352 a A meane to restore her to her first institution 4 55 a A prophesie thereof 3 305b Shée hath her resting places of receipt 2 429 b How she is the piller of the truth 4 54 a 1 40 a Why the Pope must obey her 4 40 b Latter than the word 4 72 b At the beginning among the Iewes 2 430 b How she oftentimes plaied the harlot 2 496 a What it was to enter into the Church of the Iewes 2 447 ab The rich ornameÌ„ts of the Church of Ments 4 66 b The Church had no dowrie to offer vnto Christ 2 456 b Shée discerueth the true scriptures from not canonicall â— â—2 b Which is Catholike and which not 4 70 b 71 a Whether the expositioÌ„ of scriptures beloÌ„g to her 4 74 b 86b 87. 88. 89 Vniustly slandered with troubles seditions 4 319. 320 How Christ remaineth with her though hee bée ascended â— 39 b 40 a In what state shee was before Christ matched with her 2 610 b The outward gouernement thereof altereth not her forme 1 99 b Whether we or the Papistes haue broken the vnitie of the same 4 96a One Nilus a bishop counselleth him that buildeth a Church to beautifie it with pictures images 2 352 a How God maintaineth her against wicked tyrants 3 285 b An vnméete spouse of Christ 2 610b 3 92a Her great authoritie 2 634. 635. 636. Remission of sinnes no where to be hoped for but there 2 634 b Whether the whole Church shall at any time faile 3 64 a Of the spirituall communion thereof 2 631 b Shée hath power to iudge the Pope 4 237 b 238a Her dutie is to preach and publish the worde 1 42 b In the Apostles time shee had not two swords 4 234 b Of a Church planted and not yet planted the consideration is diuerse 4 11 b Why God would not gouerne his Church without ministers 4 23 b Whether that of Corinth were the Church of God 4 2 a Her libertie is to be redéemed 4 33 a Whether Peters confession may be called the foundation thereof 4 83 b Of comlinesse order therein 4 65ab How shee is ruled and prouided for 4 40 a That therein should be ordinarie callings 4 10 b 11 a Shee would bee a monster if it had two heads 4 37 b 38 a Shee vsed an Ethnicke magistrate 4 228 b How to know that shee erreth not 3 59 a Whether shee were a long time cast into error by God 4 187a Shee hath borrowed certeine wordes of the Hebrewes 4 215 a What wée must do if the magistrate be vngodly 4 38b Of her coniunction with Christ 3 78. 79 The care of her belongeth to Princes 4 247b 248 a In what things shée hath authoritie in what not 3 63 a Two great lightes feined in the same 4 246 b Of certeine things which the primitiue Church did commaunde and for how long 1 9 b 10a Who is the head of the Church who is not 2 632a b In what things she hath not liberty 3 310 b The Church of the Hebrues when good and when bad 4 89 b 90a Whether the consent of the Church must be expected in reforming of religion 4 242 ab Whether Christ instituted one head in the same 4 37 a What is the roote thereof 2 629 b 630 a What be her weapons 2 632 a Many abuses crept thereinto in Bedes time 4 2â—6 b How shee preserueth the holy scriptures 4 74 a 1 42 ab 43 a Whether therin may be an outward head to gouerne ministers 4 36a What gouernement Christ instituted in the same 4 36 b What is to be done when the greater part therof is infected with one vice 4 62 a How this saying of Christ that the Church must be heard is to be meant 4 75 ab A place of the Apocalyps touching the twelue foundations thereof 4 84a The old Iewish Church erred and how 4 73 ab Her state at Christs first comming 4 187 a The same shewed by comparisons 4 290 b 291a Whether she hath two swordes that is two distinct powers
yet for my part as I with all my hart imbrase those causes which be expressed in the scriptures so can I hardlie indure that diuorsement should stretch beyond these bonds And in verie déed as touching such crimes as the scripture speaketh of if a magistrate being a Christian should vse the seueritie which both the diuine lawes and the Romane lawes haue decréed to be most iust Naturall lets whereby matrimonie can no longer consist we shuld not be troubled with these discommodities I speake not now of the impediments of nature which may happen so to be and be sent in such sort by God as matrimonie cannot anie longer consist That which I haue declared I would haue it to be vnderstood onelie as touching wicked acts which of manie are thought to make matrimonie void Those things I saie cannot in my iudgement be easilie knowne otherwise than by the holie scriptures 56 Yea moreouer and in those things which the scripture hath expressed I thinke that nothing ought to be aduentured except the magistrate doo ratifie the same For matrimonie although it be ordeined by God yet as touching the circumstances it hath manie things belonging vnto the ciuill lawes and customes Wherefore they which contrarie vnto the magistrates mind and against the common lawes doo contract new matrimonies the first wife being dismissed doo incur excéeding great dangers They giue the children which be borne of the latter matrimonie such a blemish of infamie as they be commonlie taken for bastards and vnto such a shame doo they deliuer the wife whom they haue married as she is accounted an adulteresse and an harlot and doo cause that they themselues also are noted with the same dishonestie We must praie therefore The magistrate must be intreated to determin of this thing and by all meanes intreat the magistrate that he being faithfull will determine herof and that he will applie his lawes to the word of God And it must be foreséene that it be so determined as a windowe be not set open to horrible offenses whereby matrimonies are in manie places rashlie dissolued And on the other part they must take héed least while they will defend a diuorsement so made whereof the holie scriptures neuer giue anie testimonie that the bond of wedlocke still remaineth the husband and the wife being seuered and so seuered as they cannot dwell togither I saie héed must be taken that no occasion be giuen vnto fraile lusts and companie of harlots And if so be that anie for fornication sake or bicause that he will not by anie meanes that his wife should dwell with him as Paule writeth of the infidell is constreined to abide sole 1. Cor. 7 15. and liue continuallie without a wife he remaining in a doubt and not knowing what he ought to doo when the lawes will giue him no libertie to marrie a second person certeinlie there are but two remedies which he must haue recourse vnto that either when he is driuen to this streict he may now thinke that he is called vnto this single life by God whom by continuall praiers he ought to mooue and sollicit that he will be present with him whereby he may liue chastlie and purelie and when he perceiueth that iniurie is doone vnto him by the lawes let him commend his cause vnto God for that he did not wilfullie and of his owne accord cast himselfe into this state but being vrged of necessitie is constreined to reteine this lot But and if he shall altogither perceiue that he is not able to liue a chast and continent life and that he cannot be persuaded in his mind to liue single and without a wife and thinketh it expedient for him to vse the libertie which God hath appointed least he should doo it against the will of his owne magistrate and against the common lawes let him depart and get himselfe into other countries where this may be lawfull there let him marrie and addict himselfe vnto that Common-weale by whose lawes it is permitted him These things are in such sort taught by me as I am readie alwaies to heare and admit that counsell which shall be better and more perfect 57 But of this I maruell oftentimes with my selfe how it came to passe that Valentinian Theodosius and Iustinian otherwise most christian princes partlie made lawes themselues of diuorsements and partlie by their authoritie confirmed them which were made of old and that such lawes were not openlie withstood by the most godlie bishops which liued in those daies séeing otherwise Ambrose procured Theodosius to make a new lawe Ambrose procured Theodosius to make a lawe of deferring the punishment of death for certeine daies and found meanes by his authoritie that the decrées which Symmachus would haue established tooke no place Séeing therefore that those princes which were verie godlie durst ordeine such things by their lawes and that the church withstood not the same how commeth it to passe that magistrates at this daie doo stand in doubt to determine hereof Peraduenture they would saie that there would then be great store of diuorsements Which is not verie likelie séeing among the Hebrues Graecians and Romans where diuorsements were lawfull we read not that there was anie great number But and if so be they thinke that our men be woorse in these daies than either the Hebrues or Ethniks were in old time both they doo iniurie vnto the name of christianitie and by this means are brought that they the rather condescend vnto diuorsement bicause it was permitted as a remedie of wickednesse For who will haue a medicine to be taken awaie while he perceiueth the disease still to reigne 58 This moreouer ought to be certeine Christ ment such a diuorse wherin might be licence of new marriage that Christ when he excepted the cause of adulterie ment not a diuorse wherewith the wife and the husband should be separated onelie as they saie from the bed and boord and that the bond of wedlocke should still remaine The Lord spake vnto the Hebrues wherefore his words are to be vnderstood of the vsuall diuorse amongst that people Also the Ethniks Such and no other diuorse had the Romans and Grecians as well Romans as Graecians had onelie this sort of diuorse knowne among them that the one married person was so loosed from the other as new marriages might be lawfull And if so be that Christ had otherwise ment it he should haue séemed not to haue answered vnto the question propounded vnto him for they reasoned then of that kind of diuorse for the which a bill of putting awaie a mans wife was granted by the lawe The disputation was of that wherefore the words of Christ ought so to be vnderstood For whether is it more likelie that the Iewes inquired of the diuorse which they were ignorant of or rather of that which Moses had granted to them in the lawe I thinke that no man is doubtfull whether they asked of the thing which
also For he so long as he liueth shall be full of ignominie thou as well when thou art liuing as when thou art dead shalt alwaies be noted of shamefull lust c. Therefore it hath béene ordeined by lawes that bastards should not be admitted to the inheritance of their fathers 15 The father when he dieth may giue somwhat vnto naturall children yea they inherit though the father die intestate when there are no other children yet they succéed not in the whole but onelie in two twelue parts as appéereth in the Code De naturalibus liberis in the lawe Licet patri But the bastard was so far from inheriting to his father as he might not so much as demand food of him as it is in the Code De incestis nuptijs in the lawe Ex complexu The canons Ecclesiasticall Howbeit the Ecclesiasticall canons deale somewhat more gentlie for they permit that a bastard should haue somewhat giuen him to find him withall as may be séene in the Extrauagants of him that married hir whom before he had polluted with adulterie in the chapter Cùm haberet And thus both the lawes of GOD and man doo agrée Neither as I haue said before were those lawes made for hatred or crueltie against bastards but that at the least by this meanes the shamefull lusts of men should be restreined Notwithstanding I will not ouerpasse this that by the lawes of Rome a bastard might succéed his mother as we haue in the Digests Ad senatusconsultum Tertullian lib. 1. He may also complaine of his mother if she leaue him out of hir will as we haue in the Digests De mofficioso testamento in the lawe 29. where this is to be vnderstood Except the mother be a noble woman And why bastards are not reputed in the place of children and are depriued of their fathers inheritance Augustine Augustine besides these reasons which I haue brought bringeth also another reason out of the holie scripture In the 22. of Leuiticus it is written verse 20. He that commeth to the wife of his vncle shall die without children But saith he manie are borne also of incest whose parents are not childlesse He answereth that the Lord so speaketh in the lawe bicause such are not counted for children wherefore their fathers are iustlie said to be without children although they haue children bicause it is all one as if they had none And bicause such children are contemned of their father neither are they rightlie brought vp nor chastised oftentimes they prooue woorse than the other Chrysost Chrysostome vpon the epistle to the Hebrues the twelfe chapter in his 29. homilie exhorteth the people to thinke that God dooth like a father when he chastiseth vs. For the father neglecteth vnlawfull begotten children and bastards therfore God when he chastiseth dooth the part of a true and lawfull father Plutarch Plutarch in his Problems the 130. Probleme saith that The Romans had foure surnames so that some were called Cnaei and other some Caij and those names they noted by two letters onelie or by thrée Wherefore he demandeth why Spurius that is A bastard was written by these two letters Sp. Bicause saith he the first letter S. signifieth Sine that is Without and P. Patre that is A father bicause he was borne of an vnknowen father although the same may also be applied vnto those that are borne after their father is dead But to them it was no reproch to be called bastards for Sp. Melius Sp. Cassius and other of that name were noble citizens We haue heard the lawe of God and also the ciuill lawe now it remaineth that we search the canons 16 In the Decrées What the canons haue dâ—creed touching bastards the distinction 56. in the chapter Presbyterorum they suffer not bastards to be admitted to holie orders vnlesse they haue béene first brought vp in Monasteries as though by this meanes they might be amended But the canons which afterward followe be somwhat milder Chrysostome vpon Matthew Chrysost in his 4. homilie as it is in the same place recited in the chapter Nunquam teacheth that such maner of births ought not to be hurtfull vnto the children For if a man haue béene a théefe a whooremonger or a murtherer and then be repentant his former life shall not be hurtfull vnto him Much lesse ought the sinne of the father to be hurtfull vnto the child naie rather if the child behaue himselfe well he shall be so much the more notable and woorthie of more praise in that he hath not followed the steps of his father Ierom Ierom. in his epistle vnto Pammachius against Iohn bishop of Ierusalem as in the same decrées appéereth in the chapter Nascitur Bastards saith he are not to be contemned for they had God the worker of them neither did God disdaine to make them and to giue them a soule c. Gregorie also in the same place Gregorie in the chapter Satis peruersum saith that It would be an vnméet thing that the child should so be punished for the pleasure of his father as he might not be preferred to the holie ministerie Ierom in the same place in the chapter Dominus If Christ vouchsafed that bastards be reckoned in his genealogie why shall not we then admit them to the ministerie c After these canons which be more fauourable vnto bastards is brought a strong argument on the contrarie part What harm is brought by parents vnto the bastards Whoormongers saie they doo séeme to powre in a certeine force into the séed which passeth also into the children whereof followe euill inclinations and thereby are they iudged to be woorse than other especiallie when they be not corrected in their childhood Wherefore if they be promoted vnto the holie ministerie the church shall be indamaged Yet at the last it is added in the chapter Cenomanensis If there be anie that are notable they may be admitted vnto holie orders but yet not that it should be a generall rule for all but a priuilege onelie And these things be written in the Decrées But in the Decretals De filijs presbyterorum we read that Bastards if they be made moonkes may come into orders yet so neuerthelesse as they may not be promoted vnto dignities nor be made either abbats or priors Howbeit if they liue without the monasterie the bishop may giue them orders and bestow small benefices vpon them but that is by interposing his owne authoritie as they commonlie call it by dispensation But the ecclesiasticall dignities shall not be giuen them of anie other than of the Pope for that power he kéepeth to himselfe alone albeit such dispensations of Popes and bishops haue respect to gaine onelie The iudgement of these things should haue béene left vnto the church which héerein ought to haue regard vnto two things namelie to the necessitie of the church and to the excellent vertues of him whom it would
among the Corinthians 1. Cor. 1. 5. the which is very much commended by Paul saying that they were instructed in all wisedome and in the worde Were they quiet among themselues There were Schismes among them Ibid. ver 12 They saide I hold of Peter I of Paul I of Apollo But thou wilt say they disagréed not as touching matters of weight Manie were at that point that they thought simple fornication no sinne 1. Cor. 6. 13 So as it behooued Paul to instruct them concerning the same Of the resurrection it selfe they iudged amisse If there be errours in the Anabaptistes or in others we agrée not with them Arrius In the latter age the Arrians did shake the Church for the space of 150. yeares and there were Ethnickes which were agréeued thereat Themistius For Themistius wrote of this matter vnto the Emperour Constantius Graunt me that the Ethnickes which then were reasoned against the Church How are ye Christians diuided among your selues In one Church was a Catholike Bishop in an other a Nouatian as at Constantinople was Chrysostome and Agelius In Africa also welnéere throughout euerie Church were two Bishops a Catholike and a Donatist A part would haue Images Epiphanius counted it as a thing detestable What shall we say as touching the Supremacie of the Pope They woulde haue it to be an article of necessitie vnto saluation but haue they all receiued the same Gregorie said that this is the title of Antichrist The Bishop of Constantinople sued against the Bishop of Rome At length the whole East part acknowledged not the Romane Bishop and yet they saide that it was the Church They say that they haue the Popedome ioyned thereunto God he knoweth But to deale frankelie with them let vs graunt them this It is a token that they are wholie carried vnto lewdnesse and it is rather a conspiracie than a veritie Dauid had the kingdome of God yet was it not quiet Such is the Church Of the true markes of the Church looke after Place 6. Art 16. and 38. c. Of diuers Ministeries of the Church 4 But nowe let vs obserue that the Apostles were to that ende chosen In Rom. 1. at the beginning that they shoulde institute the seruice of the Gospell The difference betweene the Apostles and the Byshops shoulde publish vnto the beléeuers the things which they had heard of Christ But the Bishops were ordeined to this purpose that they shold defend those things which are cōteined in the Gospel and the holie scriptures Looke in the Treatise against Gardiner p. 152 which they should so receiue to be defended as they must not ad vnto them anie new things and forge traditions at their owne will Further the holie fathers which were Bishops when they take in hand to write doe confesse themselues to be handlers of the holie scriptures and woulde not that those things which they write shoulde be accounted of so great authoritie as we attribute vnto the Cannon of the Scriptures Nay rather they forbid that anie credite shoulde be giuen vnto them if they speake anie thing against the holie Scriptures Thirdlie to the Apostolical doctrine were adioyned manie miracles whereby their authoritie is confirmed which we sée was not doon in the traditions of the Elders Againe we are sure that the Apostles wrote by the inspiration of the holie Ghost which we dare not affirme of our Bishoppes Whereupon we conclude that the Apostles could not erre in those things which they wrote but we sée that the Bishoppes haue oftentimes decréeed amisse as concerning the rules of Religion as it appeareth in the Councell of Ariminum and also in the second Synode of Ephesus and also in manie other yea and they erred verie much also in their Actions At Chalcedone and Constantinople were Synods gathered together in which Chrysostome was condemned and deposed Chrisostom condemned and deposed which also was doone in the name of those Bishops which were accompted Catholike And there might be alleadged manie examples of this sort 1. Tim. 1. 14. Also Paul writing vnto Timothie prayeth him to saue that which was giuen him to kéepe declaring that hée ought neither to ad nor diminish any thing of the doctrine of the Gospell receiued This is to preserue the thing giuen him to kéepe Adde hereunto that the Apostles be so vnto Bishops and ordinarie Pastors The Apostles are to the Byshops as the Prophets were to the high Priestes as in old time the Prophets were vnto the high Bishoppes and Priests For the Prophets might bring bookes and mixe them with the Canonical Scriptures For Samuel added his bookes vnto the Scripture Esay Ieremie and the other Prophets added their monumentes vnto the Scripture which the Scribes high Priests and Bishops might not haue done The Apostles called the Gentiles abrogated the Ceremonies of the lawe which was beyond the compasse of the high Bishops and Priests Therefore the Apostle setteth foorth himselfe by sundrie titles that when wée reade him or heare him wée may thinke that we heare not the wordes of a man but oracles powred out of heauen In Rom. 10. 5 But in the Scriptures there be manie places by which it may be prooued that the doctrine of the Gospell shoulde be published throughout the whole world by the ministerie of the Apostles Esay 24. 16. 59. 19. Mal. 1. 11. As in Esay the 24. and 59. Chapters and in Malachie and almost euerie where in the Prophets And if so be the Gospell were published throughout the worlde then coulde not the Iewes cauel that they had not hearde of it especiallie when as Preaching began at them according to that saying Out of Sion shall go the lawe Esay 2. 3. Actes 13. 46. and the word of the Lorde out of Ierusalem Neither did the Apostles turne vnto the Gentiles vntill they had nowe séene the obstinacy of the vnbeléeuing Iewes For then they went vnto the Gentiles who neuertheles also had Ministers of the word of God before although not in such plentie That the Gentiles had some ministers of the word before the Apostles and ordinary succession as the Iewes had Among the Gentils liued Melchizedeck Balam Job and the Sibils whose testimonies as touching Christ are reueiled of olde writers Ioseph liued in Egypt Ionas was sent vnto the Nineuites Daniel and his companions preached in Babylon Nehemias Esdras liued among the Persians all which men kindled some light of true godlinesse amongst the Gentils but at length the doctrine was made fullie compleate by the Apostles The Iewes therefore are confuted by an argument taken a minori that is of the lesse If the Gentiles being farre off and at the ends of the world did heare howe haue you Iewes not heard And this manner of exposition doeth Chrysostome follow Neither is it anie maruell that Paul in the tenth Chapter to the Romanes writeth Verse 18. that the Gospel is published euerie where
Ioh. 2. 27 And Iohn in the first Epistle the 2. Chapter speaketh of the oyntment of Christians And hée addeth The ointment shall teach you all things What the word of anointing signifieth Furthermore we are to consider that the word of annointing is metaphorical and signifieth the institution or promoting vnto the functions alreadie rehearsed Wherefore it is said that Elias annointed Elisa because hée instituted him a Prophet And it is said that Azael was annointed by Elisa because in the name of God he foreshewed that hée shoulde be King although he vsed not the outward annointing 22 But séeing we speake nowe of such annointings whereunto the word of GOD was peculiarlie applied Whether vnction be rightlie transferred vnto Christian Princes Looke part 2. p 17. Art 12. I cannot maruell enough why the same haue béene translated vnto the Kings and Emperours of Christians I knowe that some saie that the same thing is politicall and therefore maie bée retained But they which thus aunswere both are deceiued themselues and doe deceiue others For it is counted for a religious ceremonie and therefore it is doone in the temple and is exercised by no other but by Bishops and Cardinals Indéede I allow that Kings and Emperours shoulde bée consecrated openlie by the voyces and acclamations of the people and especiallie godlie praiers to bée vsed therein but I doe not thinke that annointing should be called backe from the Iewish Ceremonies And much lesse doe I commend that whereby the Priests and Bishops are annointed The rite of vnction hath not bin long in the Christian Church And verilie the Church of Christ of long time was ignorant of these annointings as by a sure argument maie be confirmed by a certaine rescript or letter of the Romane Bishop in the decretals in the title De sacra vnctione Innocentius the third answereth the Patriarch of Constantinople and among other thinges saith that Bracharensis the Bishop came vnto him whom hée perceiued not to bée annointed when he was created Bishop and he addeth a cause namelie that in your Regions Bishoppes were not accustomed to bée annointed If then vntill that age this vnction was not vsed in Greece and in the East the Church of Christ aboue the space of a thousande and two hundreth yeares was destitute of the same throughout those Regions Which neuerthelesse the same Innocentius thought to bée so necessarie as he caused the same Bracharensis to bée annointed at Rome But wée read not in anie place that the first Christian Emperours were anointed I read that Leo the first successor vnto Martianus was crowned by the Patriarch of Constantinople yet not that hée was annointed Certainlie he receiued not the Empire of the Patriarch but by that rite confessed himselfe to belong vnto the Church and to agrée vnto the sound and receiued doctrine But at what time the annointing of Princes first began within the Christian dominion I cannot for a certaintie perceiue but I thinke it to bée a newe thing I am not ignorant of the fable that is caried about of the holie oyle of Remigius The oyle of S. Remigius wherewith the kings of France are sacred but thereof we must not take a firme sure testimonie But I returne to the decrée of Innocentius Two sorts of oyle in the Popish Religion according as he there teacheth they obserue two sorts of oyle in Poperie One they call the oyle of the Cathecumeni of the sicke which is pure and méere oyle Wherunto they put nothing but that which they commonlie call blessing And this they cal the oyle of the Cathecumeni or of the sick There is an other oyle which they cal Chrisma and it consisteth of common oyle and of Balme the which Balme being not had at this daie otherwise than supposed and counterfeit they are founde to lie and deceiue the simple people With this oyle they annoint Bishops vppon the heade and handes Of which rite hée rendereth a reason What is signified by annointing of the Byshops head namelie that by annointing of the head they signifie the authoritie and honour of a Bishop and by that which is doone vppon the hands they note the office and ministerie of a bishop Further he addeth After the comming of Iesus Christ Psal 45. 8. who was annointed aboue his fellowes the annointing of a king was translated to the Arme or shoulder but that in bishoppes the annointing of the head was still retained as though kings cannot resemble Christ so much as bishoppes doe But as they bée ambitious they woulde haue Bishops to be preferred aboue Princes and magistrats Rom. 13. 1. whereas the Scriptures testifie that they be the Vicars of God Yea and they vse their Chrisme oyle for the annointing of Bishops and not for Kings whom they onelie annoint with their blessed oyle because they wil haue a great differēce to be betwéen themselues and these In the same rescript of Innocentius we read withall that all Christians are twise annointed namelie before baptisme they annoint with the oyle which they call blessed The anointing of all other Christians the brest and the shoulders of the Infant that shall be baptised but after baptisme is taken they annoint the crowne of the heade and the forehead with ointment Which thing is also doone in Confirmation They transferred also these their oyles vnto men at the point of death The anointing of men ready to die of Wals such like Vnder what pretence vnction was brought into the Church then also vnto walles altars and bels in like maner vnto Challices and such other thinges the which we perceiuing to procéede from a superstitious zeale are to be disallowed being taken from the old Iudaisme That same Innocentius excuseth the Church that in this doing they vse not the Iewish rites because these things in the newe Testament doe signifie other things than in the old Testament As who shoulde saie it were in their power to ordaine Sacraments and to make a certain newe signification of them And these things haue I said by the waie as concerning vnctions Of the authoritie or contempt of Ministers 23 But howe grieuous a thing it is to contemne Prophesie In 2. Kings 2. verse 23. How great a crime it is to contemne prophesie Exo. 20. 12. Looke 2. kin 1. ver 9. and to deride the ministers of God it maie be declared by manie Arguments First of all two points of the lawe are violated to wit that wherein it is saide Honour thy father and thy mother For the ministers of God are instéede of parents For Paul saide that hee was in trauell againe of the Galathians Gal. 4. 15. 1. Cor. 4. 15 and that he begate the Corinthians by the Gospell An other law is broken Leui. 19. 32 wherby God commanded that honour should be doone vnto Elders And Elizeus was not onelie an Elder but he was also of that sort which labored in the worde And
of the spirit And although some spirituall men maie perhappes agrée with them verie fewe they be and are ouermatched both in number and authoritie of the carnall sort neither deale they alwaies valiantlie as they ought to do And in trueth as the case now standeth it is the Pope which gouerneth the councell For he summoneth suspendeth alloweth and refuseth the same at his owne pleasure Who how truelie he maie be called spirituall all men vnderstand Besides further séeing the holie Scriptures be inspired by God therefore most spirituall none that be spirituall can decrée in councels anie thing against them For spirites are not one against an other But in Councels they haue sundrie times defined against the decrées of the holie Scripture There the communion was mangled Matrimonie was forbidden the ministers of the Church Innumerable abuses were brought in of masses namelie Inuocation of Saints the vse of Images the superstition of Purgatorie and infinite pestilences of this kinde were confirmed And what authoritie a councel should haue Augustine sheweth in the 3. Augustine booke against Maximinus the bishop of the Arrians when he saith But now neither ought I alleadge the councell of Nice nor thou the Councell of Ariminum as though we would preiudice one an other neither must I be tyed to the authoritie of this not yet thou to the authoritie of that We must appeale frō the Councels and Fathers to the scriptures Let thing with thing cause with cause reason with reason striue together by the authorities of the scriptures not being each mans owne testimonies but by those which bée common to both partes Where thou séest that this father doth appeale from the Councels vnto the Scriptures The same father in the 2. Augustine booke against the Donatistes the 3. Chapter saith The letlers of bishoppes and the decrées of Prouincial councels giue place to the greater councels but the Canonicall Scripture giueth place to none And the same father writing vnto Ierom with whom he disputed as touching the reprehending of Peter which is spoken of to the Galathians he most manifestly appealed from the Fathers which Ierom cited Look in the booke of bowes pag. 72. set forth at Basil Anno 59. pag. 235. 419. Ioh. 16. 12. vnto the words of the holie Scripture 12 Neither must we passe vpon that which they often times obiect vnto vs namely that Christ saide vnto his Apostles I haue manie things to speake vnto you but ye cannot nowe beare them away Whereof they will gather that many things as touching the worshipping of God and Religion may be appointed by them which the holy Scriptures haue not taught Nothing necessarie to saluatiō remaineth in man to appoint As though Christ in those words had spoken of worshippings and Ceremonies Might not the Apostles then abide such things who both had bin borne and were conuersant from their childhood in ceremonies and rytes Was Moses able to teach those things to the ignoraunt people and could not Christ teach the Apostles those things which be of the same kinde The case doeth not so stande but those manie things were the same which he had alreadie tolde them and they were more expressedly and effectuallie to be expounded vnto them and to be printed in their mindes by the power of the holy ghost which he promised vnto them For a little after he saieth When the comforter shall come Ioh. 16. 13. he shall prompt you in all things that I haue shewed you Moreouer he testified that all things which he heard of his father he tolde it vnto them Ioh. 14. 26. Ioh. 15. 15. All things saith he which I haue heard of my father I haue made them knowen vnto you So as there shall be nothing left necessary vnto saluation which is lawful for these men to decrée Neither are these things spoken The authoritie of Councels must not be reiected when they deale by the word of God to the intent that the authoritie of councels should be vtterlie reiected For if so be they shall reprehend excommunicate or absolue by the word of God and shall pray together by the power of the spirit these things shal not be in vaine and without fruite Yea and Paule went to Peter and to the Apostles vnto Ierusalem Gal. 2. 6. not to deriue doctrine from them but least he should runne in vaine he went for the commoditie of others that they might vnderstand that his kind of doctrine did not disagrée from the opinions of the Apostles as some boasted that it did For what cause Councels should be sometimes had If Councels were otherwhile had for this purpose that all Churches might acknowledge a consent in the veritie of the Scriptures they might verie well be borne withal But when they decrée against the testimonies of the holie Scriptures they are not to be suffered For Paul if he had perceiued any thing to haue bin defined eyther by Peter or by the other Apostles otherwise than he himself had heard of Christ he would not haue giuen his assent no verilie Not to an Angell if he had shewed from heauen any thing other than the Gospell which he had receiued Gal. 1. 8. so as we also must estéeme none to be spirituall nor yet to iudge aright if they haue decréed against the scriptures 13 Wherefore that which Paul writeth of the Corinthians iudgement In 1. Cor. 4. verse 3. Look part 1 pl. 6. Act. 7. wee must retaine if we be iudged either by a Councell or by the Papisticall Church against the scriptures we may boldly saie with Paule we estéeme it least of all to be iudged by you Neither must our aduersaries be heard who say that the iudgement of the Church must bée preferred aboue the Scriptures and they thinke that they haue prooued it by a sufficient reason when they say the Church hath iudged of the Scriptures by receiuing some and refusing some which it might not haue done vnlesse the iudgement thereof had excelled the Scriptures But these men must consider that there hath bin euen from the beginning some men replenished with the spirit of God by whom God hath set foorth his Oracles vnto men the which he woulde haue to bee registred in writings These wordes of God when as others eyther heard or read it happened by the benefite of the spirit that the faithfull acknowledged those to be the naturall and sincere woordes of God Hereof it came to passe that the holie scriptures be admitted But if they which being illuminated with the holy Ghost acknowledged the holie scriptures to be the worde of God had bin demaunded whether they woulde not haue their owne authoritie to be preferred aboue them they would not haue suffered it but on the other side those being knowen receiued they altogether submitted themselues and agreed that they should be reputed for the most sure rule of their faith life Wherefore it is but a weake consequent
belong vnto religion are only knowē by faith and not by the sense But vnto faith the Scriptures are better knowen than bée the fathers Ro. 10. 17. For faith is by hearing hearing by the worde of God not by the worde of the Fathers But we must specially note that which Paul hath in the first to the Corinthians Comparing spirituall things with spirituall things 1. Cor. 2. 13 for a carnall man doeth not perceiue those things which belong to the spirit of God So then a cōparison must be made that our spirit may be confirmed by spirituall things What is so spirituall as be the diuine Scriptures For they procéeded as I may say immediatlie from the spirit of God But they say that the fathers also are spirituall I confesse for they were faithfull and regenerate But how were they spirituall Verilie not in that they were fathers but in that they were Christians and this is a thing common to all the faithfull And be it they were spirituall fathers yet were they not so altogether of the spirit as they had nothing of the flesh or humane affection for they did not alwaies speake or write or iudge according to the spirit they are euen at variance sometime among themselues So be not the holie Scriptures I adde that in Christ there is neither man nor woman Gal. 3. 28. neither bond nor free but onelie a new creature For the spirit of God is not bound to persons that it should be in this man because he is a king or in that man because he is a subiect for it is common vnto all men A father hath the spirit of God but not in that respect that he is a father A young man hath the spirit of God yet not therefore because he is a young man Augustine against the Donatists the 2. Augustine Booke and 3. Chapter Who knoweth not that the holie Canonicall scripture aswell of the olde Testament as of the new is contained within his owne certaine boundes and that the same is so preferred before all the latter writings of Bishops as thereof may in no wise be anie doubt or disputation But the writings of Bishops which after the Canon confirmed either haue bin written or now are in writing we knowe if that any thing in them haue perhaps scaped the truth must bee reprehended both by a spéech perhaps more wise of some man that is more skilfull in that matter and by a grauer authoritie of other Bishops also by the wisedome and counsels of them that bee better learned And these Councels which are made by particular Regions or Prouinces must giue place without casting any doubtes to the authoritie of more fuller councels which are held by the whole Christian world And that the more full Councels themselues being the former are oftentimes mended by the latter when that which was closed vp is by some experience opened and that which was hidden is knowen And against Maximinus the Arrian Bishop Now saieth he neither I ought to alleage the Councell of Nice nor thou the Councel of Ariminum as it were to giue iudgement before hand Neither must I staie my selfe vppon the authoritie of this nor thou vpon the authoritie of that Let vs contend by the authoritie of the Scriptures which are not eche mans owne but common witnesses of both so that matter with matter cause with cause reason with reason maie encounter together And in his treatise De bono viduitatis what shoulde I more teache thée than that which we reade in the Apostle For the holie Scripture ioyneth a rule with our doctrine that we shoulde not presume to vnderstand more than we ought to vnderstand but that as he saieth we should vnderstand according to sobrietie euē as the Lord hath dealt vnto euerie man the measure of faith 22 But they obiect vnto vs that Paul in the Epistle vnto Timothie 1. Tim. 3. 15. calleth the Church the pillar of trueth Paul calleth the Church the pillar of trueth Whereof the Church is so called I graunt it it is in déede the pillar of truth but not alwaies but when it is staied vp by the word of God And it is called a Church of the Gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to stirre vp and it is stirred vp and called forth by the word of God and as long as it doth according thereunto so long it is the pillar of trueth What then Doe we reiect the fathers No not at all But as concerning the authoritie of the Fathers we diminish the superstition of many who accoūt their wordes in the same place and number as if they were the wordes of God In verie déede they wrought and founde out manie things which we peraduenture shoulde neuer haue founde out Yet haue they not so written all things but that we must iudge and weigh what they haue written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two waies of iudging obscure things But in iudging of things obscure we must set forth two markes The one of which is inwarde that is the spirit the other is outward that is the worde of God Then if vnto these things there come also the authoritie of the fathers it shall be verie much worth So in ciuil causes Orators when the thing is confirmed do adde other agreements taken from things alreadie iudged and those otherwhile are of verie much weight howbeit the Iudge pronounceth not according to those things for we liue by lawes as saith Demosthenes not by examples Hereby is vnderstoode that saying of Augustine Contra Epistolam Fundamenti Augustine I would not beléeue the Gospell saith he vnlesse the authoritie of the Church should mooue me Here doe the aduersaries marueilouslie boast themselues and crie out that the authoritie of the Church is greater than is the authoritie of the word of God And they bring forth the rule of Logicke Propter quod vnumquodque est tale A rule in Logicke illud ipsum est magis tale that is That whereby any thing is such as it is that it selfe is more such but for the Churches sake say they we beléeue the Gospell therefore much rather we must beléeue the Church An examination of the former rule Let vs examine that rule and sée howe much it maketh for them A schoolemaister was the cause why Virgil should be a Poet therefore his maister was more a Poet than Virgil. By reason of wine a man is drunke or furious therefore wine is more drunken and furious Why doe not these things followe Because in efficient causes this rule doeth not holde vnlesse it be both the whole cause and the next cause not the remooued or instrumental cause But the Church is not the whole cause why we beléeue the Gospell the spirit helpeth also without which we neuer beléeue In déede the scriptures are preserued in the Church and the Testaments are kept safe by the Bishop or Magistrate A proofe that the Church
or no Moses vndoubtedlie cyteth the Booke of the Iust Num. 21. 14 Iosu 10. 13. 2. Sam. 1. 18 the Booke of the warres of the Lord. And it may be that Noah Abraham Isaac and Iacob wrote those things which belonged to their times so as Moses afterward by the inspiration of Gods spirit did gather and digest those things Certainlie Iude in his Epistle did insert certaine things out of the Booke of Enoch Iude. 14. The book of Enoch Nor doeth it make anie matter if thou saie that the Booke is * Of an vncertaine author Apocryphus because that Booke perhaps was Apocryphus which was caried about after the Apostles time But those things with Iudas brought were both firme and certaine But let vs imagine that there was no wordes of God before Moses except such onelie as were giuen foorth by mouth and deliuered by handes What serueth this to the present matter For the verie same wordes when they were afterward put in writing ought to be kept and retained so as nothing in them shoulde be changed by men The church is later thā the word Séeing the Church is gathered together by the word of God the same of necessitie must be latter than it neither can the Church by her owne authoritie be against the wordes of God because the spirit of God doeth not striue with it self But that it is in word or in writing it maketh no matter for these bee accidents and not the proper and true nature thereof And therefore the word of God whether it be deliuered by worde or by writing it is inuiolable neither can it speake things contrarie 9 Ouer this Hosius is against vs Whether the Church the word of God are to be heard alike and saieth that the holie Ghost speaketh with faithfull men aswell by the Church as by handwriters who wrote the holy scriptures and thereby concludeth as he thinketh that the Church should equiualentlie be heard as the holie Scriptures But we saie that the spirit of God speaketh vnto vs both wayes yet as we are warned before things in no wise repugnant one to another Wherefore when as the same spirit deliuereth any thing by the Church that is not repugnant with the written Oracles Furthermore of the handwriters we be certaine for our forefathers which then liued did manifestlie knowe that the holie bookes were set forth by them So as there is no cause to feare that they are counterfeit Againe the spirit of God is present with the faithfull whereby they perceiue the writings of them to be diuine and not counterfeit by men But as touching the Church we stande oftentimes in doubt For the Bishops which represent the same doe not alwaies come together in the name of the Lord. The Byshops and Councels doe erre Look before cap. 4. art 10 Cyprians error And although they be godlie and holie yet are they men and haue much of the flesh whereby their mindes and affections are oftentimes troubled I doubt not but that Cyprian with his Bishops met together with a good and godlie minde yet neuerthelesse he erred as concerning the rebaptising of heretickes which shoulde returne to the Church Besides this in Councels the voyces be not weighed but numbred whereby it commeth to passe that oftentimes the greater part preuaileth aboue the lesse and the worse aboue the better So as we cannot determine that the Church is without error as the scripture is Howe the Fathers of the Synode of Nice behaued them selues Verilie in the Synode of Nice although it was rightly decréed concerning one substaunce of the Father and the sonne yet was there much séede of impietie inserted as touching satisfactions and times of repentance But how those fathers were mooued and driuen by affections thereby it is sufficiently declared in that like furies and mad men they raged one against another and with their infamous Libels and slaunders stirred vp and inflamed the good Emperour against their fellowes that it is a woonder he could abide their vntemperāce They were called together to deale about a principall point of religion and setting this aside they gaue ouer themselues onely vnto choler and stomacke The maner and error of the Ephesine Synode In the second Synode of Ephesus they not onelie erred shamefullie in doctrine but they also came to blowes so as Flauianus the Bishop of Constantinople was there spurned to death I knowe that some saie that that assemblie was not a lawfull Councell Howbeit this mooueth me but litle For I demand what might be wanting thereunto that is required vnto due and true Councels The Bishops were called together by the authoritie of the Emperour no lesse than vnto the Synode of Nice The legates of the Bishop of Rome were present and the Bishop of Alexandria sate as chiefe by his owne right The Synode of Chalcedon The Councell of Chalcedone although it iustlie condemned Eutiches yet is it reprooued by Leo the Bishop of Rome that estéeming lesse the Seate of Alexandria it gaue the second place to the Seate of Constantinople and abolished that which was decréed in the Councell of Nice which could not be done without note of inconstancie 10 But they saie that this belongeth not to the doctrine or Articles of the faith Against whom we replie by the latter Synode of Ephesus which allowed the errour of Eutiches and absolued him whom afterwarde the Councel of Chalcedone condemned and further The Synode of Cōstantinople that the Synode of Constantinople the which was helde vnder Leo the Emperour tooke awaie images Againe that the seuenth Councell which was gathered together vnder Irene allowed aswell of Images as of the worshipping of them Séeing these Councels varie and be contrarie in the chiefe points of faith who shall giue iudgement of them Certainly none but the word of God according whereunto it behooueth that the answers of the Church or Councels be examined The church otherwhile doeth erre if we speake of that Church which is visible and sitteth in Councels Mat. 24. 24 The Lorde saieth that the false Christes and false Apostles shall so preuaile as the verie elect if it were possible should be deceaued Dan. 8. 9. 11. 36. Daniel also testified that Antichrist should sit in the verie Temple of God that is among them which are named the Church Let vs consider the méetings of the olde Church and we shall perceiue that they went so farre astray that amongst them Ieremie the Prophet was ouerthrowen Ierem. 26. 1. Kings 22. 24. and Micheas who was beaten when the 400. Prophetes were come together before the kings Achab and Iosaphat Iohn 9. 22 Finallie Christ and his Apostles were condemned by the Councell of the Iewes yea Nazianzene said he neuer sawe good end of the bishops Councels Whether the Church can erre and Nazianzene to returne to our owne Councels in a certaine Epistle of his said that he neuer sawe good ende of
and are exempted from their Lawe So that the prophane and lay powers of Emperours and Kings must bee iudged by Ecclesiasticall persons and ought by vs to be appointed and may by vs be ouerthrowen For vnto whom it belongeth to builde to the same it pertaineth to destroie Therefore the spirituall Magistrate ought to iudge of the Ciuill Magistrate But if the spirituall offend in any thing of whom ought he to be iudged The lesser saith he ought to be iudged of the greater Then of whom shall the Pope which is the highest of all be iudged Of no man saith he except God onelie because he that is spirituall 1. Cor. 2. 15 is iudged of no man but he iudgeth all things Hath he not trimlie erected his tyrannie He calleth onlie himselfe spirituall The Glosser although he were otherwise grosse ynough yet could he not be so much a blocke but that he sawe these things to be spoken verie absurdlie Howe saith he is the Pope spirituall if he be vnpure and wicked He expoundeth himselfe by this distinction Two maner of the spiritualties of the Canonists There is saith he one manner of spiritualtie of the person and an other of the state Then if there be some spirituall person he maie reprooue all men by a brotherlie admonition but hée ought to be reprehended of no man for that he being spirituall coÌ„mitteth nothing amisse But otherwhile some person which is not spirituall in life and manners ought neuerthelesse to be called spirituall because of his degrée as are manie Bishops and Popes Wherefore we must call the bishop of Rome whatsoeuer he be spirituall and most holie Howbeit what else is this but to teache vs to lie and that if they will haue a shamefull harlot yet they must be called most holie Boniface at the last concludeth that all emperours and Kinges must be subiect to his power onelie And he addeth a reason vnlesse wee will together with the Manichees appoint two beginnings Which ought not to be doone Gen. 1. 1. for Moses sayde not In the beginnings but in the beginning God created heaueÌ„ earth wherefore saith he we define determine pronouÌ„ce The Pope decâ—…eth that he must be obeiâ—… of necessitie to saluation that all men ought of the necessitie of saluation to obay the Pope as the chéefest power And thus trimlie forsooth he concludeth that all ecclesiasticall persons are exempt from the ciuill Magistrate 9 Before I come to confute this boasting more than Thrasonicall I thinke it expedient to speake of two manner of powers namelie of the Ecclesiasticall power and Ciuill power Of the two powers Ciuill and Ecclesiasticall In that it is saide that the ecclesiasticall power is preferred aboue all Ciuill function it is somewhat that they say so it be rightlie and aptlie vnderstood All Ecclesiasticall power is established by the word of God so as without it it is none at all But the word of GOD is a common rule whereby all thinges ought to be directed and tempered For it teacheth in what manner the outward sword publike wealth ought to be gouerned And generally also it sheweth how all things ought to be doone of all men Ambrose instructed Theodosius So Ambrose when as Theodosius the Emperour raged too cruellie without all consideration against the Thessalonians perswaded him that in all punishment of death there should be xxx dayes space after the sentence giuen least the Magistrate shoud doe those thinges in a rage and furie whereof although he afterward repented him yet they might not be any more remedied So The preaching of the word of God hath al men subiect to it many Byshops oftentimes in thinges most weightie vsed their authoritie and manie times either put away cruell warres or else pacified them and euen while warres were in hand preached Sermons out of the word of God So that the Ecclesiasticall power after this manner comprehendeth all thinges because out of the word of God it findeth how to giue counsell in all thinges For there is nothing in the whole world whereunto the word of God extendeth not it selfe Wherefore they are farre deceiued which vse to cry what hath a preacher to doe with the publike weale What hath he to doe with warres what with Pothecaries What with Cookes But let theÌ„ tell me when the Minister of the word perceiueth the lawe of GOD to be violated in these thinges why should he not reprehend them by the word of God Why should he not admonish them Why should he not exhort them to cease from sinne The Minister of the Church must deale by the word not by the sword Doubtlesse it is his part to correct sinners not in déede with the sword or punishing by the purse not by imprisonment not by banishment but after his owne manner that is by the might and power of the word of God Againe How the Ciuil power extendeth the Politicall power is extended to all things which pertaine to political power But after what manner Shall ciuill power require good motions of the minde and inward repentance It cannot cause these things yet it must wishe they were had and vse those meanes whereby they may be had For it ought to haue a care that Byshops pastors and teachers in the Church doe teach purelie reprehend fatherlie and by the word of GOD administer the Sacramentes This in déede the Magistrate dooth not by himselfe but he ought to haue a regard that those may be in a readinesse which should doe them well Wherefore either power extendeth most amply and comprehendeth all thinges but not after one and the selfe same manner And the rule of either of them is to be taken out of the word of God the which dooth plainelie appeare to be in the Church Two kinds of subiectioÌ„ 10 Againe there are two subiections one is politicall and ciuill whereunto all men are subiect who if they offend in any thing against the lawes do looke at the iust Magistrates hand for imprisonment punishment by the purse banishment death externall punishment neuerthelesse if they doe well honours rewardes dignities and prayse In this sort the ciuill power is not subiect vnto the Ministerie of the word because it cannot in this manner be punished The other subiection is spirituall that is of faith and of obedience For straightway as soone as men heare of their duetie out of the word of God and that either this thing or that is to be doone or this or that to be auoided they giue place beléeue and obay because they perceiue that it is the word of God which is spoken And these are the endes of either power The saying of Valentinian Cesar And so must be vnderstood that saying of Valentinian the Emperor out of the Tripartite historie which we also haue in the distinction 63. the Chapter Valentinianus Chuse saith he such a Byshop vnto whom we which gouerne the Empire may sincerelie put
goods giuen vnto God that is to the church are within the compasse of theft and so likewise are these when they vse those things and indéed performe not that wherevnto they were instituted proposition 6 All maner of 〈◊〉 is not against this commandement but onelie that which with the oppression and hurt of our neighbour bringeth gaine against the lawes and also against equitie proposition 7 By this commandement are almes-déeds commanded which must be so moderated as among the people of God there may be a certeine equalitie of things I meane not geometricall but arythmeticall proposition 8 The false-witnesse-bearing which is forbidden must not onelie be restreined to the actions of the lawe Thou shalt not beare false witnes but also all maner of significations whereby our neighbour is hurt are forbidden so that hereby is brideled the mind the toong and the actions seruing therevnto proposition 9 Of this precept is inferred that so much as may be we should both commend our neighbour and set him foorth to the glorie of God proposition 10 In the lie which they call an officious lie although we speake otherwise than we thinke the thing is yet no otherwise than charitie and right reason iudgeth that we should speake proposition 11 In the last commandement wherin it is said Thou shalt not lust Thou shalt not iust is declared how much the lawe of God is better than the ciuill lawes and morall philosophie proposition 12 By the first last precept is shewed that the lawe is spirituall For there is a commandement giuen concerning all the motions of the mind and from thence is gathered a full meaning of all the other commandements proposition 13 Séeing the first and last commandement are obserued of none men may by them easilie perceiue themselues to be sinners Propositions as touching Sanctuarie out of the xxvi and the rest of the chapters which follow of the booke of Exodus Necessarie proposition 1 ALbeit that the holie people might assemble euerie where yet was it profitable to haue but one onelie sanctuarie where the sacrifices might be solemnelie offered and the oracles receiued proposition 2 As it is now also conuenient to make a difference betwéene holie places for the execution of certeine ceremonies yet is that difference betwéene our temples vngodlie that men thinke they shall sooner obteine helpe of God in some places than they shall in other proposition 3 Neither is it godlie doone of anie people to denie principall ceremonies for the place sake or else to account anie temple the more holie for the secondarie ceremonies as certeine things in times past were peculiarlie committed vnto bishops for procuring them greater authoritie proposition 4 The ornaments and images in the holie place although they were not séene yet did they serue the people to the restoring of godlinesse proposition 5 Things were ordeined for the new people is heare and perceiue in holie places and not onelie to looke vpon proposition 6 Verie well in old time were the priests kept from the innermost holie place and that which was doone therein and the people from the outer place and those things which were doone there proposition 7 Now maie none of the people of God except with offense to GOD be excluded from anie place where the holie ceremonies be exercised or from anie of the holie actions which be doone in the church of God proposition 8 The holier sort of signes of the good will of God as the Arke of the couenant the Propitiatorie the shew-bread the lights and the holie incense were profitablie hidden from the sight of the old people of Israel but it is conuenient that all the holie signes should be most cléerlie exhibited and shewed to the new people Probable proposition 1 BY the holie sanctuarie was represented the maiestie of Christs priesthood by the holie things were represented the dignitie of the holie ministerie proposition 2 To thinke that bicause the place of praier appointed to the old people was richlie and diuerslie adorned that therefore it is méet that our temples also shuld be magnificallie builded and adorned is an vngodlie coniecture proposition 3 True and comelie images of things whose remembrance is comfortable may serue for a good vse vnto the godlie but yet not in temples for we may haue them as becommeth Christians proposition 4 As Saint Ambrose did iustlie did the Emperour depart from out of the place where the elders of the church were so to appoint a place in the church for the clergie in such sort that it may not be lawfull for others to abide therein dooth rather hinder godlinesse than further it Propositions out of the first chapter of Leuiticus Necessarie proposition 1 A Sacrifice is a ceremonie wherein anie thing is offered vnto God by his commandement for obteining remission of sinnes not onelie ciuill but true through the faith of Iesus Christ there represented and exhibited proposition 2 Faith is applied to diuers promises of God but that faith which iustifieth hath respect to Christ himselfe proposition 3 When in the epistle to the Hebrues or elsewhere in the holie scriptures it is said that the old ceremonies gaue no remission of sinne that must be vnderstood by the power of the worke or without faith in Christ proposition 4 Moses spake in no place more plainlie of the death of Christ than he did in the lawes of the sacrifices proposition 5 The mortification of the flesh is a sacrifice wherein a man offereth himselfe vnto God proposition 6 God would that the signs of the sacraments should be easie things to be prepared proposition 7 Bicause Christ was receiued in the eating of those things which were offered in sacrifices therfore the outward signs of the Lords supper are apt for mans eating as they were proposition 8 In the offering of the sacrifice the offerer confessed his sinne and acknowledged himselfe to be guiltie of death in which respect the sacrifice was slaine proposition 9 Sinnes were forgiuen in sacrifice not as concerning the iudgement of lawe but as touching God proposition 10 Moreouer in the sacrifices wherein Christ was represented and exhibited the people also was instructed as touching the principall vertues proposition 11 Indéed the sacrifice of poore men was smaller than the sacrifice of rich men as touching the cost but not as touching the worthinesse proposition 12 Albeit that Christ in one oblation finished our saluation yet are there still remaining with vs sundrie and manifold sacrifices in the new testament Probable proposition 1 THe laieng on of hands which is giuen to the ministers of the church in the new testament might séeme to haue come of the laieng on of hands vpon the sacrificed beasts vnlesse we did find mention thereof in the old testament before the making of lawes for sacrifices proposition 2 The swéet smell of rest whereof there is manie times mention made in the sacrifices signifieth that there the will of God was contented as in a thing doone
vnderstande that if they goe their waies they not onelie further not the word of God which otherwise they might haue doone but also that they leaue their subiectes in the power of Infidels and that they abandon them to most gréeuous euils and horrible daungers Vnto Princes wee must adde those that dwell in the Courtes of great kinges and Monarches being men of singular ostimation and authoritie Of great noble men either for that they bee wise counsellers or else because they are famous in warre wealth or nobilitie of birth These ought not to depart when there is no daunger like to light vppon them séeing they maie greatlie further the cause of religion by their presence For in a kingdome they be bucklers and vnto the poore faithful are instéede of a defence By their counsels and authoritie they oftentimes represse the violence of Tyrantes they resist the crueltie of Pharisees when they haue the great princes fauorable gratious vnto thē they maie make intercession for manie that be oppressed maie conuert the minde of Monarches from cruell persequutions of the Gospell vnto other affaires greater more profitable of more importance Gen. 41. 40 Dan. 2. 48. Such were in kings courtes Ioseph Daniel Nehemias and other godlie men Wherefore they must not flie awaie vnlesse extréeme necessitie compell Further there be others not a fewe at this daie called Lords not comparable to the others which haue not the chéefe authoritie but onelie some ciuill iurisdiction hauing nothing to doe with anie power of reforming religion For the Priestes or Bishoppes are not subiect vnto them as vnto those which excell in power and authoritie and are subiect vnto the inquisitors and such like Pharisees no lesse than the rest of the people be These differing little or nothing from the state of other men the same in a manner is to be iudged of them that is of the rest Wherefore if they flie according to the rules prescribed by vs they not onelie must not be reprooued but they are euen to bee praysed since they thinke not much by their testimonie to magnifie Christ which is so much the more worthie and excellent as they humble themselues frō the higher dignitie vnto things of least reputatiō as far as cōcerneth worldly honors But because the common sort is woont to exclame against those which flie awaie whither will these wander which might kéepe themselues at home at their owne house God maie bee worshipped in anie place of the worlde Paul vnto Timothie writeth I will that men pray eueriewhere 1. Tim. 2. verse 8. lifting vp pure handes vnto God They which speake these thinges must consider that so outragious is oftentimes the furie of the aduersaries as in those places where the Pope hath dominion no good man can leade his life vnlesse hee will defile him selfe with Masses Idolatries and other superstitions otherwise he cannot escape the handes of the Catchpoles of the inquisitors finallie of the executioner himselfe Which thinges they that are not yet mooued by the spirit to laie down their life but are as yet somewhat weake thinke it not fit for them to expect any longer if that God shewe vnto them a waie to escape Adde moreouer with all that if they be not withholden by any the bondes or lawes whereof we spake before they doe marueilously desire to ioine themselues vnto the rest of the brethren and with them to bee conuersant to bee refreshed with the daylie bread of the word of God to be partakers of the lawfull administration of the Sacraments to be subiect vnto pure and sincere discipline according as it becommeth Christians to heare among the congregations of the faithfull a tongue not strange or vnknowne to any and to inioy marrying lawfull and permitted vnto them which haue néede thereof They know indéede that God may be worshiped in euerie place and they would put no difference betwéene places vnlesse that impediments cast in manie places by men were a hinderance Héereunto did those wordes of Paul tend that he might deliuer them from superstition which thought one place holier tha◠another which thing maketh no way against vs that flie not away for the finding out of a holyer place but for the auoiding of destruction and for séeking out of Christian doctrine which is more sound and not to be doubted of Who will iustlie blame him that flyeth away for auoiding a hurtfull and pestilent ayre Or who in the time of famine séeketh out a more lentifull countrey Or when a violent and dangerous warre is at hande who goeth not into peaceable places I spare to speake of them which go their waies because of ill and contentious neighbours as when Abraham went from Loth and Isaak from his welles Gen. 13. 8. Gen. 26. 19 least he should contend with the Philistians I passe ouer them also which by reason of the ouerflowinges of waters which for earthquakes and change of kingdomes goe to dwell elsewhere Assuredlie wee haue heard none of these nor of manie other which may be added vnto these to haue bin iustlie blamed of anie man Why be they then so tumultuouslie exclamed against which flie for religion sake Yet hold I them excused which indeuour to perswade that we should not flie séeing they doe this in some good respect For the faithfull are without feare and euen in the verie tormentes denie not the trueth but rather by their valiant courage would edifie the Church and abide together in one with the rest of their brethren like vnto a notable flock of shéepe compassed about with woolues And who I beséech you liketh not of these thinges Who praiseth not his counsel who wisheth not for such successes of the Gospell No man vndoubtedlie that is indued with the least sparke of charitie Albeit there must also be cōsidered whether there be strength enough For all men also are not fit hereunto It is a point of wisedome for a man to measure himselfe He dooth not wiselie build which hath not first examined with himselfe whether he haue wherewith That Emperour hath no good successe in battaile which hath no through knowledge of his owne forces The strength thou wilt say is of God but not of vs. In déede so it is but yet he hath distributed the same at his owne pleasure not at ours and by his woonderfull prouidence hath appointed sundrie degrées of fortitude in the Church of some the trueth is established by tormentes and death and of others by flying away he accepteth thereof according as the measure of strength giuen vnto them will suffer Wherefore let no man blame that which is well liking vnto God We prayse and celebrate the valiant champions of Christ which by their martyrdome confirme the faith We praise in like manner them which rightlie flying away giue no slender and vaine testimonie vnto the trueth Such seruantes of Christ it is not méete to condemne of sinne who if they now flie they will one day remaine
Ecclesiastical discipline is reiected But vnder what deuise or colour it is reiected at this day in many places is woorth the hearing They say that there is a daunger least vnder the colour of discipline the Ministers of the Church should take vppon them tyrannie should correct reprooue and excommunicate for no iust causes but at their owne pleasure Moreouer they say that our Magistrates at this day thankes be to God are Christians and therefore séeing they punish the more grieuous sort of crimes this Ecclesiasticall discipline might séeme to be superfluous Neither doe these good men perceiue that there néedeth not to bee any feare of the Ministers where the rule of the Gospell as touching brotherly correction is obserued For this charge is not to bee committed to the authoritie and wil of one man but in the shutting out from brotherly societie them which will not be amended a consent of the Church must be had by whose authoritie if it be doone no man can iustly complaine of the tyrannie of one or of a fewe And no lesse vaine is that which is brought as touching the Christian Magistrate For a great part of the Princes of our world doe obey the lawes of the Romane Antichrist and therefore are offended with the restored and reformed Churches so farre is it off that they wil doe any thing for their commoditie Further if in any place they bee departed from the Pope and haue Euangelicall Churches within their dominion vndoubtedly they vse in other but temporall and ciuill lawes wherefore they passe ouer manie vices and leaue them vnpunished which neuerthelesse as of the holy Scriptures they are sharpelie reprooued so doe they not a litle hurt vnto the Church of Christ An example thereof may bee fornications drunkennesse riotousnesse such like common mischiefes which in ciuill iudgement are dissembled and of the ill people are laughed at Further the politike Magistrate punisheth verie manie crimes either by temporall punishment or by a payment of monie Which when a man suffereth either in bodie or in purse he is set frée neither is there any further prouision made for the soule of him that sinned but the Church so correcteth and otherwhile excommunicateth as the soule may be saued in the day of the Lorde Nor is he while he is after this manner chastised or made ashamed for a time accounted as an enemie but as a brother is profitably admonished of his saluation The rule of discipline must bée sought for in the scriptures And for the bringing in and retaining of this discipline whereof wee nowe speake the continuall handling of the Scriptures in the Church doth greatly furder For places are there offered continually according to the precepts whereof the life of Christians must be directed Doubtlesse manie things profitable enough are otherwhile taken out of the fathers and Canons of councels as it cannot be denied but yet those things that haue bin drawen out of the verie Armorie of the holie Scriptures are farre more mightie and of more efficacie to mooue the mindes And to the intent that so it may be and to be the more profitably doone it behooueth to institute schooles of diuinitie Schooles of diuinitie which may be certaine storehouses and garners of your Churches whose corne of the Ministers vnlesse prouision be made that it may be renued it will easilie be consumed within one or two ages Wherefore let children of the Church vnto whom God hath giuen a strong health and a wit not vnapt for studies be exercised in Ecclesiastical schooles let them learne the tongues whereby they may the more néerely and familiarlie vnderstand the newe and olde Testament And howe we ought with a religious sobrietie and prudent dexteritie to handle the holie Scriptures in Christian Schooles I woulde declare in many wordes and more at large sauing that wee are alreadie admonished thereof to our great harme by the wicked examples of Papisticall schooles Those things that belong vnto edifying What things ought to be read in the schooles of Diuinitie let them be there oftentimes rehearsed and by reading and ouer reading the Bookes of the holy Bible let them that be taught from God not thinke it grieuous to note with all diligence all the places that belong héereunto those let them haue in readinesse distinguished I say into certaine common places and orders Which may be so often and in a maner continually repeted in the memorie that finallie when neede shall require they may offer themselues of their owne accorde Tit. 3. 9. That vnprofitable questions must be reiected But as for superfluous questions which alwayes haue contentions ioyned with them and as Paul saide vnto Titus are vnprofitable and vaine I iudge must be altogether shunned in a Christian schoole For whatsoeuer time we bestowe vpon them all that is cut off from the knowledge of the worde of God which without doubt is most profitable And whereas this miserable life is verie short oftentimes with sundrie occupations enféebled it is in my iudgement no sound counsell but a méere madnesse to fall from the serching out of necessarie thinges to séeke out superfluous and other while pernicious things What maner of Ecclesiasticall Pastors must bée chosen But as there ought to be preferred vnto Schooles expert teachers of this methode and studies so out of them afterward must be chosen and promoted to the ministerie Pastors which haue béene exercised in such holy schooles and haue verie much profited both in Godlinesse and learning whose part shal be so soone as they be called to that office to be wholly occupied in those thinges which belong to their heauenly father of which they must not yéelde any thing vnto flesh bloude parents kinfolkes friends princes or kings And because they are commaunded to preach vnto the people not onely forgiuenesse of sinnes but also repentance therefore vices as they deserue must be reprehended not lessened or diminished as is doone of them which serue not the Lorde Iesus Christ but their bellie Ro. 16. 18. But this wil not they doe which be not of a valiant and bolde spirite But if for that they be men they shal perceiue themselues to be striken with feare or to be mooued with any affection let them not forget the words of God vnto Ieremie Beholde I haue giuen my wordes into thy mouth Ier. 1. 10. Beholde I haue placed thee this day ouer nations and kingdomes that thou maist roote out and destroy scatter plant Doutlesse mightie and great are these workes but of the Pastors of the Church they cannot bée doone by armes sworde or other outwarde power Also they bring them not to passe by the small terrifying or menacing threats of humane words which are deuised of a boldnesse without abilitie to perswade For you shall sée many rash fellowes thunder vainelie out of a pulpit but after their thunder-clappes followeth lightenings of towe or straw yea rather bubbles which fasten no stroke
all meanes to haue me tarie here Howbeit what he shal bring to passe I know not This neuerthelesse must I shewe you that my purpose was in my iourney to goe to Geneua and to bee there for a while in your companie But the winter which is nowe at hande hath terrified me from anie further iourney doubtlesse that which I haue nowe deferred I hope the next spring I shal bring to passe And if you think that I be able to doe you anie pleasure here onelie giue we warning and it shall suffice I wish you well to fare in the Lorde and that you maie long remaine in safetie to the Church of Christ At Strasborough the 3. of Nouember 1553. To Maister Iohn Caluin ABout the feast of Easter I wrote letters vnto you right worthie sir but it was by a yong gentlemā of Hungarie who was slaine not farre from Selestade Wherfore since there happened so sorrowful a mischaunce they could not be brought vnto you And those thinges which I then knewe and wrote since I doubt not but that you had knowledge of them by some other meanes I thinke them not fit to be repeated There is a verie fearefull newes reported of out of England namelie that there the Parliament as they call it hath assented to restore vnto the Pope his most tyrannicall gouernment The popish kingdome restored in England And Philip is and is accounted king of Englande The good men on all partes flie frō thence as much as they can And I can not expresse howe great a disturbance there is of all thinges And nowe amongest vs there bee thrée excellent knightes namelie Morisin Cheeke and Cooke no lesse famous in godlinesse than in learning who I thinke within fewe daies will come vnto you These thinges I therefore write to the intent that you together with your Church will pray for that state not onelie afflicted but in a manner ouerthrowen Doubtlesse nowe are the Bishoppe of Canterburie and the rest of the Bishoppes in extreame daunger We here liue in peace and quietnesse as touching outwarde matters and nowe we perceiue we are deliuered of feare touching our French Church whereas manie before suspected that something woulde bee chaunged in doctrine and administration of the Sacramentes Which neither is nor I hope shal be doone I would to God that the cōtention of some against their pastor might be taken awaie But yet doe I trust that at length it will be quieted and as I iudge wil easilier be quenched by dissembling our iudgment than if men resist by violence and power And this euill hath also néede of prayers Finallie I would haue you vnderstande that this doeth greatlie gréeue me together with other good men that against the trueth against your good name they spread verie foule and false reports as touching the eternall election of God and that heretikes ought not to bee put to death But it maketh no matter since as wee heare in these thinges which they write they dare not confesse their names I saide as we heare because there is not one of those namelesse bookes brought hither to Strasborough Wee that be here and especiallie Zancus and I doe defende your part and the trueth so much as in vs lieth But how Maister Alasco was ill intreated through out Denmarke and the Churches of Saxonie you maie vnderstande by this man that deliuereth you my letters Fare you well and pray for vs. Zancus saluteth you verie much I in like maner pray you salute in my name Martinengus and also Galeatius the Marques and N. From Strasborough the 9. of Maie To Maister Iohn Caluin SIr I lately receiued letters from Vienna that I shoulde sende them vnto you which before I did not because I had no sooner a conuenient messenger And nowe I write partly vppon this occasion and partly because it séemeth now lōg since I saluted you Which duetie though I haue slacked for a time yet will I not suffer it wholie to cease And besides this my good wil there hath happened another thing namely that a fewe dayes past I read with great pleasure the worke which you set foorth in defence of the wholesome eternall predestination of almightie God Wherefore since I was greatly delighted with the reading thereof I thought it iust and my part to giue you thankes And I doubt not but that vnto your labour will come a iust and aboundant fruite as touching them which bee chosen and predestinate vnto eternal life by GOD vnto whose glorie it was taken in hand And I also haue gathered manie things for the confirmation of this matter in my Commentarie vppon the Epistle to the Romanes which certaine monethes past I sent vnto Basill to Peter Perne to be imprinted which Booke neuerthelesse could not at this Mart be finished which nowe I let you vnderstand to assure you that euen for good cause and with all my heart I am glad of your writing We haue here no newes but that your selfe knowe The inauguration of the newe Emperour after an vnusuall forme and manner and hitherto not heard of hath bread an incredible woonder For by this Coronation as they terme it the authoritie of the Romane Antichrist séemeth more to bee ouerthrowen than euer before And by what meanes the Archbishops which be Electors coulde bee brought to consent vnto this maner of inauguration no man in a maner can tell But howsoeuer it is we will expect the workes of God Hither came two from Vienna the one of which is a preacher but the other is an Earle young in déede of age but yet well exercised in learning and one that much fauoureth Religion He was a Counsellour to the newe Emperour but nowe he dwelleth with Maximillian the King of Bohemia hens well inclined to the Euangelicall Churches and indeuoureth to shew that the Lutherans and wee iudge one thing as touching the matter of the sacrament but yet hitherto he could not make this plaine vnto some He iourneieth to Tubinge and Hedilborough from thence to Philip into Saxony who he saith that hee for a certaintie knoweth to be now constrained to write testifie what his opinion is touching the question of the sacrament God graunt him such constancie as becommeth his learning and godlines Both of these men affirme that king Maximilian is enclined to the religion of the Gospell and wisheth that the Church of Vienna should be altogether reformed These were the things which I had to write vnto you I beséeche God the father of our Lorde Iesus Christ that he will long preserue you in health to his Church From Zuricke the 21. of Aprill I pray you salute in my name our fellowe Ministers To Maister Iohn Caluin TRuelie sir it was neither griefe nor maruell vnto mée that a fewe daies since when you sent letters to our friende Maister Bullinger by whom you would make the excuse you wrote nothing vnto mée But this was verie grieuous vnto me before to heare that you were sicke and
warned of God As the first cause doth not a litle delight mee so it perswadeth me to wish and desire you to continue remembring mée as you haue doone For I also in like manner will not be forgetfull of you Prayer the remedie against prodigious sights And as touching the other cause I thinke it méete by prayers stirred vppe with a singular faith and some amendement of life to desire God that he will turne awaie his wrath If that the Ethnickes as we reade in Liuie and other good writers whē they vnderstood of strange sightes and woonders shewed in anie place vsed diuerse and manifoulde kindes of sacrifices to the intent that those thinges might not take effect what ought we to doe which be instructed with the true light of Christ Wee haue no slaine sacrifices sauing Christ Iesus alone but yet prayers repentance and holy life whereby oftentimes are diminished the scourges hanging ouer our heade be set foorth vnto euerie one of vs in the holy scriptures Great vndoubtedlie is the slothfulnesse and most deadlie securitie in euerie place therefore it is no maruaile if the heauenlie father for his mercie sake prouide that we may be stirred vp by such kinde of strange sightes For he called not vs vnto his holie Gospell that we should sleepe in idlenesse therefore he séeing that men are not in such sort mooued as they ought to bee by the word of preaching and by the doctrine of the holie scriptures Why he sendeth prodigious sights hee also giueth warning from heauen not to the intent hee would terrifie those which he accounteth for his most deare children but that he may stir them vp to goe forewarde in their indeuour and to lift vp their heades because they perceiue that their redemption draweth néere yea to be euen at hande Of these kinde of signes from heauen are the wicked afraide who doe whollie depende on the seconde causes of nature neither haue they stedfast hold of the diuine promises nor yet of the most safe ankerhoulde of faith whereunto they may cleaue Whereas contention is renued about the sacrament it is to be lamented but since that the strife is growen by the obstinacie of others it is not méete for our men to leaue the trueth vndefended And for my part I am fullie perswaded that this is the Lordes doing who will not that so good and so necessarie a cause should be set at naught Wherefore I commende our men which haue written and I doe earnestly allowe of their studie labour and faithfulnesse neither doe I mistrust but that they shall at length obtaine that good successe which is desired Lastly I warme you that you neuer doubt but that your letters will be most acceptable vnto me Wherefore I wish that you may liue happily in Christ Haue a diligent and faithfull regarde vnto your vocation and let not your studies of the holie scriptures either decaie or rest For they which either nowe be spent with age or within a while shall bee spent will leaue the lamps vnto you that be young men Wherefore it is your part to prouide that they may safely and fruitefully be committed vnto you Praie vnto Christ for mée and most friendly salute in my name Maister Pellican From Strasborough the fourth of Aprill 1556. To Lodouicke Lauater 31 SInce hitherto my learned friende and verie louing brother in Christ I had nothing sure or certaine to write to you as touching my comming vnto you therefore you haue hitherto receiued no letters from me But nowe at the length I write signifying vnto you that vppon Saint Iohns day leaue was giuen mée to depart In which matter I so greatlie labored as I neuer in al my life obtained anie thing with greater difficultie Al the good and learned men earnestly withstood my purpose The magistrate draue mee off euen vntill this time and when he gaue me leaue he testified in plaine termes that he did it against his will And afterwarde when I tooke leaue of my auditorie which was a verie great number all that were present did wéepe at my departure These thinges haue I therefore rehearsed to let you vnderstand that I had a great desire of comming vnto you You therefore my Lauater and others your fellowes haue that which you desired I come and am now wholie occupied in preparation of my iorney which I might much sooner and more commodiously haue doone if I could sooner haue béene discharged I will write no more because I hope verie shortlie that I shall mine owne selfe inioie the presence of you all fare you well therefore and loue me as you doe and commende mee to all the Brethren From Strasborough the xxx of Iune 1556. To Philip Melanchthon 32. SInce I iudged right worthie and reuerent man that you should be incredibly occupied in this assembly of Woormes I thought good to forbeare troubling you by my letters But nowe that I had knowledge of those things which our reuerend friende Maister Bullinger tolde me of I could not be drawen from writing vnto you I sée that it hath happened there which in times past happened in the Synode of Nice where the Bishops which mette together leauing in a manner the cause which was to be dealt in against the Arrians discredited one another with accusations and libels But this difference I perceiue to bee betwéene the maner of our assemblie and their Synode that the Nicene Councell was gouerned by the godlie Emperour Constantine who repressed the inconstancie I will not say the foolishnesse of the vnwise Bishops and at the length helde them in their duetie but in our assemblies there was no such authoritie of godlie Princes that coulde so much as staie the bread worshipping Diuines frō departing This haue I therefore called to minde that since we perceiue the lot of Christes Church to be such as it is assaulted both within and without we may perceiue that there hath no newe thing happened vnto vs of which kinde of consolation although you that are a strong captaine of the warres of the Lord haue no néede yet haue I rehearsed the same that I might lament this infirmitie of godly men which happened long ago onely it hath not bin perpetuall You no doubt as you haue doone the office of a good man and of a faithfull defender of iustice so haue you marueilouslie bounde all our heartes vnto you who accounted it no iust waie that they shoulde bee condemned which haue neither deserued ill of Religion nor yet were either cited or heard nowe in your iudgement In déede a cleare conscience is a great comfort vnto vs but nowe doe we reioyce more aboundantly because God hath through you being our principall and courteous patrons prouided that euen our cause which we assuredly trust to be good shoulde not be condemned by a newe and vnaccustomed forme of iudgement Wherefore I most heartilie thanke you and I beséeche God the Father of our Lord Iesus Christ that he wil graunt good
Hoper and in the Court also gentlemen and noble men Anthonie Cooke Iohn Cheeke Richard Morison and other more which shall not bee needefull to name these not onelie liked Martyr but also loued him But yet among them all the most reuerend man Thomas Cranmer Archbishop of Canterburie and primate of England most singularlie embraced our Martyr who being himselfe verie well learned yet did he attribute so much vnto Martyr as in the greatest causes he vsed his Counsell And therfore how often soeuer as Martyr had any vacation frō the publike labours of teaching he sent for him and imparted with him his counsels touching most weightie matters And after that the charge of writing lawes Ecclesiasticall was committed by the King first to xxxij and then to xvj persons he brought to passe that Martyr was one of them and againe at the length when the whole charge was committed by the king to the Archbishop of Canterburie alone he onely taking three associates for this purpose namelie Gualter Haddon and Rouland Taylor Doctors of the ciuill lawe the thirde he woulde haue to bee Martyr Being aided by the helpe of these he prescribed to the Church of England those lawes which euen nowe deserue great praise among all the godly and learned Nowe did all England inioy peace and tranquillitie and was happie in Religion and in lawes wel instituted And in so great a happinesse of the whole kingdome Martyr coulde not chuse but seeme to be happie and blessed who inioyed the friendship of good men and godlie Bishops But all these things were sodenlie chaunged and subuerted by the troublesome time of Queene Maries raigne For pure Religion was banished out of the Churches the syncere policie of the Church extinguished the lawes thereof abrogated and all good men cast into prisons In so great an alteration of all things Martyr was forbidden his function of teaching and was threatened moreouer that without commandement of the Magistrate he should not mooue a foote nor that he should carie away from thence any part of his goods vnder grieuous paine if he should so doe He obeyed the Edict but when he sawe that there was a delaie made he wrote of his estate vnto the Counsell He desired that his accuser might bee brought before him and his cause examined Who when they could not determine any thing against him they gaue him leaue to depart Wherefore he went directly to London and there finding the Archbishop of Canterburie did verie much comfort him by his comming The Bishop was then come to London that he might refell those things which his aduersaries had falsely spred against him among the common people For in so much as he was of great authoritie with all men the Papistes by their preachers published among the common people that by his commaundement Masse was restored at Canterburie and that himselfe also promised the Queene that he would say Masse at the kinges funerall and therewithall they cast out certaine speeches of a disputation that shoulde bee had As soone as he was priuie hereof he purged himselfe by a writing published Also he testified that he was readie in publike disputation to defende the Religion instituted by King Edward If saieth he the Queenes Maiestie will giue mee leaue I with Peter Martyr and other foure or fiue which I will choose to mee trust by the fauor of God to prooue woorthie to bee allowed of all men not onelie the common Ecclesiasticall prayers and holy administration with the rest of the rites and Ceremonies but that the whole doctrine and order of Religion appointed by our high soueraigne Lord King Edward the vj. to be more pure and more agreeable to the word of God than any thing that we haue knowen to be vsed in England these thousand yeares past onelie so that all things may bee iudged by the worde of God This protestation and counsell of his he declared to Martyr who allowed thereof and shewed that he was readie for the disputation and that he would not auoide any perill for Religions sake Howbeit while they are in attending for this disputation the Archbishops of Canterburie and Yorke and also the Bishops of London and Worcester were cast into prison for by these kinde of meanes the aduersaries meant to dispute with them Then stoode Martyr in great daunger aswell for the same Religion as also for the familiaritie and friendship that he had with these men Neither was he himselfe ignorant hereof but trusting in his owne innocencie and that he had committed nothing against the lawes of the Realme he meant not to depart without obtaining a Pasport Wherefore he againe propounded the matter to the Counsell and shewed that he came not of his owne accord into England but was called by King Edward his Maiestie and was sent by the most honorable Magistrate of Strasborough and he shewed both their Letters Patents but nowe since there could bee no vse of his trauell he desired leaue to depart Which after he had obtained yet his friendes scarcelie beleeued that although he had receiued the Queenes Letters that he could depart away safe For his aduersaries said that so great an enemie of the Popes Religion should not be suffered to scape out of their hands but should be plucked euen out of the ship to prison and punishmēt and he was also bidden to beware of lying in waite for him which if he passed the Occean Sea yet the same were prepared for him in Flaunders and Braband Neuerthelesse by the goodnesse of God he after a woonderfull manner escaped all these daungers and vndoubted snares laide for him For whereas of straungers some depart into Friseland and some into Denmarke he gat the Maister of a ship which was a godlie man and one that feared God who vppon the sea coast of England kept him priuilie xiiij dayes together in his owne house and now all aswell his friendes as enemies thought that he was sayled awaie with the rest of the straungers whereas he at the last tooke shipping out of England and the Maister of the ship ariuing for his sake at Anwarp in the night was brought by him vnto his friendes and being set in a waggon by them before day came safe vnto Strasborough through the Countries which were most enemies vnto him and chiefely by the goodnesse of God and then by his owne expedition he auoided all the snares of his aduersaries At Strasborough his olde friendes excellent and learned men Sturmius Sleidan Zanchus Herlinus Dasipodius Sapidus Hubertus and the rest did receiue him with great ioy For in the greater daunger that they knewe him to haue bin so much the more his safetie and sudden comming brought ioy vnto them Also the Senate since they verie well knewe his vertue and doctrine commanded that straightwaie should bee restored vnto him his auncient place which he had before his departure into England But in the meane time some which wished him not well spread sinister rumours of him namely that
should it be doone to Images 2 346 b A shift of the aduersaries for the auouching of the woorshipping of them 2 347 b They are Gods Ministers and of their seuerall offices 2 357 b 558 a Appearing in mens bodies they were not men 1 117 a They did eate not for néede but to procure conuersation and familiaritie with men saith Augustin 1 118 ab Why they were worshipped in the old testament of holie men and the same not admitted in the newe 2 347a What manner of meat it is that they do eat 1 118b Why there is no mention of the creation of them in the olde testament 1 111 ab Tertullians iudgement that they are verie bodies 1 28 b Proued by examples that they haue sometimes appeared 1 27 ab God by their ministerie gouerneth natural things 2 â—58 a They represent the ministers of Churches 2 358 a The may be pictured how farfoorth 2 341 a How they did assume bodies 2 604 b They are not predestinate 3 8 b Defined out of them our of Augustine 1 113 a They doe seruice vnto men and of their gouernement 2 249 b Orders of them and their seueral offices 1 1â—0 b It is a thing worthie to be noted that in the holie Scriptures verie fewe things are mentioned of them 1 121a How they and spirites doe eate which proueth them to haue bodies consisting of vitall paâ—tes 1 88 a They can call things backe from the memorie to the sense 1 89 a Whether teares are beseeming for them 3 284 a While they appeared and seemed to bee men and were not they did not lie 1 113 b Whether we ought to offer prayers vnto theÌ„ 3 284 a 308 b Proofes that there be Angels 3 383 a Howe it is meant that Enoch was a Legat vnto them 3 148 b 149 a Why they are called spirites 1 103 a The heauens turned about by them 1 111a b Bernard and the schoolemens opinions that they haue bodies 1 113 a Whether they be bodies or but méere phantasies 1 87 b 88 a ¶ Looke Spirites Archangels Betwéene Archangels and Angels there is a difference saith Augustine 1 118b Anger Aristotles opinion of Anger and how he defineth it 1 109 b How the power thereof doth resist the desiring part 2 410 a It is a cause of confirmelie 2 529 b It is no simple but a compounded afteer 2 406 a It is a wherstone to fortitude 2 408 a 3 296 b It is the roote of murder 2 517 a Whether the power of desire and of it bee all one 2 409 b 410 a How contrarie it is to desire 2 4â—0 a The Philosophers say it maketh the actions of men not voluntarie 2 289 b A definition thereof and that to Achilles it was like honie melting vnder his tongue 2 290 b Things done therein do not excuse the dooer 2 292 b The scripture commendeth it in whome and in what cases 2 293 b It doth seruice vnto Fortitude 3 272 a It hath sorrowe and pleasure ioyned with it 3 â—46 a It commeth néerer vnto reason than desire doth 2 410 a It pertaineth not to choise sayth Aristotle and why 2 295 b In what cases and against whome Aristotle admitteth it in men 2 290 b What Heraclitus Plato and other say of it and that it is not subduable 2 289 b No refuge against Gods Anger 4 295 b 296 a ¶ Looke Affects Angrie Why the Scriptures say that GOD when he doeth reuenge is angrie 1 207 a How we must vnderstand God to be angrie and to repent 1 109 a Annoynted Why we are sayde to be annointed 2 606 b Some called so who receiued not the outward vnction 4 14 ab Annoynting The signe of outward Annoynting 4 14a Vnder what pretence it was brought into the Church 4 15b To what end it serued 2 577 b It hath not beene long in the Christian Church 4 14 b 15 a.b The originall thereof about Princes 4 236 b What is signified thereby being done to the Byshops heade 4 â—5 a Why it was proper to Prophets Priests and Kings 2 605 b Whether it be rightlie transferred vnto Christian Princes 4 14 b 15 a.b Whether it be necessarie that it be obserued still 2 606a 6. The twise annoynting of all Christians 4 15 a Of the papisticall and superstitious rite thereof 2 â—06 a What the worde signifieth 4 4 b Or the sicke and that it is no Sacrament 3 211 a Of men readie to die 4 15 b The carcases of dead 3 244 a Interpreted to be an aboundance of the Spirit 2 605 b 606a Reckened among traditions 4. 99 b ¶ Looke Oyle and Vnction Antichrist Of Antichrist prophesied by Daniell 3 351 b The Pope prooued to be the same 4 36 b In Gods Temple 4 92 a Of the myracles doone by him and that they be méerelies 1 65 a Antiquitie No Antiquitie can prescribe against Gods worde 3 244 a Of the Scriptures and howe the Papists and Protestants dissent about the same 1 99a Ap. Apostles The Apostles gaue more Epistles to the Church than we haue at this day 1 52 b They are to the Byshops as the Prophets were to the hie Priestes 4 4a Both Christ and they may be foundations of the Church 4 83 b 84 a Difference betwéene their Gospell and the Papists 4 87a They liued at the charges of the godlie 4 29b Forged Canons ascribed to them 4 55 ab 56 a Whether they were Byshops any where 4 79a To what end they were chosen 4 3 b Whether Peter were chiefe of them 4 80 a Difference betwéene them and Byshops 4 3 b 4 a They were not alwayes able by their auctoritie to cast our diuels 4 130 a Their diligence in preaching the Gospell 4 5b In their time the Church had not two swords 4 234 b Whether they were Priestes 4 212 b By what instruments they vsed outward punishments 4 233 a Apostleship The office of Apostleship was but temporall 4 78 b A difference betwéene the Apostleship of Peter and the apostleship of Paul 4 79 b Apparell Of the costlie and sumptuous Apparell of women 2 507 ab Whether Apparel be any impeachment to the ministerie 4 16 b A fonde imitation of Elias and Iohn Baptist in Apparell 1 20b Touching Apparell reade diuerse points page 506 b 507 a ¶ Looke Garments Appeale To whom the libertie of Appeale is denied by the ciuill lawes 2 438 b Paules Appeale from the luietenant of Iurie to Cesar 4 276 a Appeales Of Appeales made to the Romane sea by inferiour byshops and what is thereby prooued 4 39. 40. From Councels and fathers to the scriptures 4 47 a From the Pope to the Emperour in matters of religion 4 244 b None from Scriptures to the fathers admitted 4 48 b 49 ab Appearing Gods Appearing vnto men in the likenesse of straungers denyed by Plato and what the Scripture saith of the same 1 200 a Of the Appearing of Samuel when he was deade reade the iudgement
21 b 22 a His diuerse names in Hebrew and in Latine and who is one 1 18 a The names vsed in holie Scriptures for an interpretor as for example 1 23 ab 18 a What he is called in the Hebrewe tongue 1 17 b and what it signifieth ibidem 18 a Wherein hee and a priest doe differ 1 18 a About what things he is occupied 1 18 a The olde Israelites were neuer without a Prophet 1 23 b Two sure argumentes or tokens of a true Prophet 1 20 b Who he is that must bee reputed and taken for one 1 22 a Prophets true and false Tokens to discerne True Prophets and false 4 6 b 1 20 b They must not diminish the worde nor adde to of their owne 1 20 a Difference betwéene them and Doctors 4 6 b Degrées of them that they were not inspired all alike from heauen 1 19 b Of God and of the Diuel 4 6 b A rule in reading of them 3 354 ab Of the tribe of Leuic 4 6 b They were to the hie Priestes as the Apostles are to the Bishops 4 4a The authoritie of them is constant 3 38 a Howe they cease to bee prophetes and become diuiners 1 20 b Why God doeth sometimes vse the euill Prophetes 1 37 b God reuealeth to the Prophetes the thinges that hee will doe 3 38 a In that they were Prophetes they coulde not erre 1 8 a How they applie their doctrine vnto Christ 2 596 b What visions they bee that make not Prophetes 1 36 b Why Paul saith that the spirits of the Prophetes are subiect to the Prophetes 1 21 b Howe and in what cases spirites maie be called Prophetes 1 81 b 82 a Schooles of them and wherefore they were appointed 1 22b Whether God doeth compell them or no. 1 21 b By their life they must winne credite to the word 1 20 b Whether they do surely knowe those thinges to be true which they foretell 1 22 b They are not nowe so necessarie as in former times and why 23 a There be some still in the Church although not so famous as in times past 1 24 a There were many Prophets in the primitiue church 2 23 b Being in sundrie places did write the selfe-same wordes in their Prophesies 2 363 a They may be a certeine occasioÌ„ not a cause of the ouerthrow of kingdomes 4 237 ab Whether being inspired of God they knowe not what they say 1 21 b The spirites that stirre them vp are sometimes good sometimes euil 1 19 a The cause of this prouerb What is Saul among the Prophets 3 20b Prophets do somtimes see things printed in their imagination and sometime sée them outwardly 1 25b They must not be corrupted for fauour or rewarde 1 20 b They to whome are shewed only the signes of things to come are not in verie déede accounted Prophets why 1 26 a By what thing it was that God spake to the fathers and Prophets 1 26 b 27 a The children of the Prophets and whose disciples they were 1 23 b 4 6 b In what respects Paul and Peter were Prophets 1 23 b More Prophets when the church began than nowe and why 1 18 b That the Prophets of Idols had two certeine tokens to bee knowen by 1 21 a A general rule to know true Prophets by 1 22 a Sometimes their predictions happen not as howe 1 20 b 21 a Of certeine women Prophets expressed by name 1 20 a Which did openly teach the people 4 7 a How it is to be vnderstoode that Samuel was the chief of Prophets that like to Moses there was neuer any Prophet and that among the children of women there arose not a greater than Iohn Baptist 1 â—9 ab The diuels Prophets fare like mad men 1 21 a That wicked men may bee Prophets and yet no friendes to God 1 23 a What Gods law determined touching the punishment of false Prophets 2 389 a Propitiatorie What was the Propitiatorie or mercie seate 2 356 b 339 a The place thereof 3 306 b No more among the Iewes 2 577 b Propositions Generall Propositions are to bee restreined 3 26 b 27 a 30 a 31 ab 32 a 33 ab 145 ab 132 b 133 a 389 ab 380 b 397 b 398 a 1 193 b They make their particular true 3 143 b Conditionall resolue not into categoricall 3 133 b Of particular are ill inferred vniuersal 4 30 a Two negatiue are not woont to conclude affirmatiue 3 239 a Prouidence A definition of Prouidence 3 9a 1 170 b 167 a Why it is perpetuall 3 9 a Diuerse notable points touching it 3 35 b The Epicures denie it and why so 1 170b What commodities and comforts we reape by a liuely faith therof 1 168 a How it predestination agree differ 3 8b Why the same is said to be common to all things 3 8 b It worketh orderly by causes effects read how 2 26â—a The Philosophers yelded not theÌ„selues thereto 1 11 b Too too contumelious a thing to exempt man from it and who do so 1 172 a The opinion of the Peripatetiks touching the same 1 154b To bee acknowledged of vs by the example of creatures 1 12 a Whether it doe bring any changing in Gods as in men 1 168 a Whether it take away chaunce fortune 1 168 b Nothing is to be excepted from the same 1 200 b That there is such a thing proued substantially 1 170ab Whether the same be vnchaÌ„geable 1 173 b 174 a Whether it can admit any thing touching chance 1 174 a 171 b Why the Greeks named it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 175 b A firme and strong argument as some think against it 1 169 a Whether things that bee of necessitie are vnder it 1 172 b Whether all things be ruled thereby 1 167 b That euen Tyrantes are but instrumentes thereof and that they are limited 1 172 b Whether counsels admonitions be taken away thereby as may be obiected 1 176 a Things happening by chance are vnder it â— 173 a Howe sinnes doe depend thereupon 1 173 b How Zuinglius is to bee vnderstoode that men are otherwhiles thereby prouoked to sinne 1 186a By what tokens Cicero teacheth that it may bee knowen from naturall reason 1 167 b What things some referre thereunto and what thinges not 1 167 b A briefe sum of the thinges which God thereby doeth about sins 1 206b A generall opinion to be retained in the church that without it nothing is doone in the world be it good or bad 1 199b That the same as touching his decrees is as the iron and adamant and what is obiected against it 1 197 ab Plato and others seemeth to streiten it into a narrow roome and how 1 200 a What things some doe exempt from it 1 171 b 169 b Things that come by chance serue thereunto 1 182 b Cicero calleth it an olde soothsaying wife of the Stoikes 1