signifie sufficient of himselfe it was verie much vsed of the old fathers when they obteined their wealth and riches of God but the name Iehouah was then first vttered when God began to shew foorth miracles for thereby is shewed that it is in God to inuert both the nature and being of things at his pleasure proposition 3 When the sorcerers of Pharao said It is the finger of God they yéelded not a true confession vnto God proposition 4 Why Pharaos sorcerers rather failed in the third signe than in the rest we are not able to giue a certeine and sure reason Propositions out of the viij ix x. and xi chapters of Exodus Necessarie proposition 1 THey which giue diuine worship vnto creatures are not therfore excused bicause they saie that in them they worship God or the properties of God proposition 2 Albeit that idolaters doo feigne that they worship the true God in his creatures they doo not giue the honour to him but to diuels proposition 3 We must well distinguish betwéene the precepts of God so that we may sée which be generall or which be for a time or commanded to some certeine persons proposition 4 The scripture when it affirmeth that GOD hardened the hart of Pharao that Pharao hardened his owne hart speaketh not contrarie proposition 5 That God hardeneth the harts of some and yet neuerthelesse sendeth his word vnto them is not contrarie to it selfe proposition 6 Haile tempests diseases and other like calamities although they be doone somtimes by naturall causes yet are they punishments for sins and be ordeined to warne and prouoke men to repentance proposition 7 The corruption and destruction of good things cannot be assigned the last end of those calamities sith an end respecteth that which is good proposition 8 Albeit that faith be weake yet it ought not to be despised sith GOD dooth attribute much therevnto proposition 9 By faith not onelie are we our selues saued but euen the things which belong vnto vs which likewise through our vnbeléefe doo perish proposition 10 The excessiue spéeches and figures vsed in the holie scripture maketh not therein lieng discourses proposition 11 Albeit that in the old ceremonies manie things are oftentimes commended as seruing vnto those times and that ciuill gouernement yet therein was first set foorth Christ and the redemption which should be made by him proposition 12 To the end that sacraments may be honourablie celebrated is required a méeting togither not of one or two brethren but of mo at once proposition 13 The holie and prophane histories although they haue manie cases that be alike yet herein they differ that in the holie histories things are doone by the word of GOD whereof in the prophane histories there is no expresse mention made and yet neuerthelesse we acknowledge those things which be there set foorth to be the great works of God Propositions out of the xiiij and xv chapters of Exodus Necessarie proposition 1 TO celebrate the praises of God in songs is not onelie lawfull but ought to be vsed in the church proposition 2 Musike hath the power to stir vp the affections of faithfull men vnto godlinesse proposition 3 We ought not onelie to giue thanks vnto God and sing his praise with mans voice but also to adde therevnto instruments of musike proposition 4 We must take héed that the words of the churches songs be the holie scriptures or else taken out of them and that they may be vnderstood of the people proposition 5 We must also beware that the maner of singing those songs be not lasciuious proposition 6 The stipends which be giuen to singers in the church ought not to be taken awaie from the ministers of the word and from the deacons proposition 7 Whereas an apt voice is required in the singers of the church we must take héed that the censure of their life be not neglected proposition 8 Such musike must be had in the church as dooth not hinder the praiers and attention of the mind but further the same so much as is possible proposition 9 Dansing in it selfe is not a thing vnlawfull proposition 10 To vse danses as they now be where men lead women and that such as be not their owne is far from christian godlinesse proposition 11 The danses which are spoken of in the holie scriptures were of men by themselues and women by themselues proposition 12 Actions are iudged to be iust and vniust not onelie according to their owne nature but by the accidents which manie times followe them Probable proposition 1 THe children of Israell when they passed the red sea came not to the other shore which was right ouer against them proposition 2 They held their iornie by sea in the forme of a semicircle proposition 3 The sea shore of the desert Elim from whence they departed was the selfe-same with that wherevnto they arriued albeit that the place of the shore were not all one Propositions out of the xvi chapter of the booke of Exodus Necessarie proposition 1 GOd forsaketh not those which obeie his calling but rather succoreth them according to their necessitie proposition 2 Other good things alwaies are to be desired of God not as a principall reward but as necessarie helps for the performance of our calling proposition 3 When in the Lords praier our dailie bread is required temporall good things are desired temporall good things are asked proposition 4 Albeit that God commanded that Manna should be dailie gathered yet is it not therefore forbidden to laie vp in barnes or storehouses the fruits which come yearelie for the necessarie vses of this life so that we auoid couetous carefulnesse the hinderance of our neighbours and infidelitie proposition 5 They fall into the carefulnesse forbidden vs of to morrowe which leaue their vocation or doo not diligentlie execute the same to the intent they may get themselues substance or else to obteine a more delicate estate proposition 6 Whereas Manna being preserued till the morrowe became corrupt and was full of wormes it was doone by miracle proposition 7 It is a weake argument of some of the Papists that therefore the sacrament must be kept in churches bicause it was commanded the children of Israell that Manna should be kept for a perpetuall monument proposition 8 The miracle of giuing Manna by reason that it comprehended manie other miracles it also indured longer than all the rest proposition 9 It is a wicked opinion to affirme that by the merit and force of certeine words though they be taken out of the holie scriptures men doo obteine some certeine benefits of God proposition 10 The selfe-same thing was the sacrament as touching the substance of Manna with the old fathers that the Eucharist is in the new testament proposition 11 Whereas Christ saith in Iohn that They which eate his flesh shall not die but shall haue life he vnderstandeth the same of true and spirituall eating which shall neuer be destitute of fruit proposition
cause of the will of God which is reuealed in them proposition 4 The summe of those things which are conteined in the holie scriptures is the lawe and the Gospell which parts are indifferentlie conteined as well in the new as in the old testament proposition 5 The fift booke of Genesis hath a preface agréeable to the lawe and the Gospell as being that which should be capable both of the one part and the other proposition 6 They which perceiue the knowledge of God taught here by the creation doo obteine the same by faith proposition 7 We beléeue that the world was so made by God that notwithstanding there is auouched no alteration of the will of God Probable proposition 1 HEauen and earth which are written to haue béene first made doo expresse the matter of all things that were to be brought foorth both of the bodies aboue and beneath proposition 2 The spirit of the Lord which was carried vpon the waters may verie probablie be taken for the holie Ghost and for the wind proposition 3 The word of GOD in the bringing foorth of things is a manifestation of his will proposition 4 Whereas GOD might manie waies haue made the world he onelie approoued this waie and therefore it is oftentimes added And God sawe that it was good proposition 5 The euening and morning were made the first daies of the gathering togither spreading foorth of the light before the bringing foorth of the sunne proposition 6 The waters aboue the firmament be in the middle region of the aire A disputation of the article of creation proposition 1 WHen we speak of the creation of things we bring not foorth one thing out of another after Aristotles maner but we affirme all natures as well bodilie as without bodie to be created of nothing by the word of God proposition 2 For God to the intent he would make manifest both his power and his mercie created of nothing an infinit sort of men in the whole nature of things proposition 3 And thus must this creation be vnderstood not that things be here created in such wise as they should haue their being without the counsell of God but God continuallie gouerneth and directeth them as Paule in the Acts saith In him we be we liue and haue our moouing proposition 4 Further the maner of the creation was this First God made the heauen and the earth and those things which be conteined in them proposition 5 Besides this that there might be a certeine mind which should vnderstand this infinit power and wisedome of this creation he made man and gaue him rule ouer his creatures proposition 6 And bicause he had made him after his owne image he commanded also that he should be acknowledged and magnified of him aboue his works proposition 7 And this was no hard matter for man to doo when he had the whole power in his owne hand proposition 8 For the image of God according wherevnto God had made man was the mind it selfe in man in the which mind shined the true knowledge of God and in the will true obedience Propositions out of the first chapter of Genesis Necessarie proposition 1 ALbeit that names are manie times giuen by men yet this also must be referred vnto God séeing the ends conditions from whence things be named be of God and by his procurement he that nameth is rather mooued in respect of one of those things than in respect of another proposition 2 The kéeping backe of waters from drowning the earth we attribute not to the stars but to the word of GOD as also the power whereby plants and hearbs are brought out of the earth proposition 3 The great lights are set for signes to gather thereby the faire and stormie weather to come and the other dispositions of the aire and they be also signes whereby the wrath and mercie of God is perceiued before hand proposition 4 Vnto the signes of heauen must not be attributed a power ouer the reasonable part of our mind neither yet a frée power of things to come proposition 5 Albeit it is said Let the waters or earth bring foorth this or that yet the creation of all things must be attributed to God alone proposition 6 So must we occupie our selues in the bookes of philosophie and in the contemplation of naturall things as we referre all the properties instruments actions and substances of them vnto God the authour proposition 7 Whatsoeuer things are spoken in the creation of man as touching the image and similitude of God doo most fullie agrée vnto Christ and by him are restored vnto vs. proposition 8 In that that man being created according to the image of God is set ouer creatures we gather a rule what maner of elections we ought to make either of ministers of the church or of magistrates proposition 9 The perfection of life must not be weighed by abstinence from eating of flesh proposition 10 The true sabboth is the ceasing from works which be proper to our nature corrupted but not from those wherevnto God leadeth vs by his spirit and admonition proposition 11 All the life of a christian man ought to be a sabboth after the maner before said Probable proposition 1 A Man is said to be created vnto the image and similitude of God bicause since he is made of a reasonable nature and indued with all vertues whereby he should represent GOD he had by God his dominion ouer creatures proposition 2 God hath oftentimes restored by faith vnto the godlie that power ouer creatures which was giuen at the beginning proposition 3 Our bodie is partaker of the image of God bicause it is the instrument wherewith we through our actions doo expresse the properties of God proposition 4 By this reason that a man is indued with the image and similitude of God is declared the nature of true felicitie of vertues and of all laws and whome the church ought to haue for hir citizens proposition 5 When God said Be ye fruitfull and multiplie he commanded matrimonie by which precept all men are bound which can doo that dutie or by a speciall instinct of God are not mooued that in single life they should be more readie to serue the Gospell proposition 6 The eating of flesh was not dispensed with before the floud either bicause men were then stronger or bicause the earth brought foorth better fruits than now it dooth or else that men might more enure themselues to humanitie proposition 7 Whereas in the holie scriptures are taken manie arguments and similitudes wherby we are persuaded to liue well there is a forme giuen vs from plants lights liuing creatures which forme we may vse in other things when they happen Propositions taken out of the second chapter of the booke of Genesis Necessarie proposition 1 MAns soule is not of the substance of God neither hath it the same nature that the soules of other brute beasts haue proposition 2 The soules of men were not
all created at the beginning but are dailie created of God to be put into the bodies proposition 3 Those things which are spoken of paradise must not be vnderstood so allegoricallie as the truth of the historie should not be reteined but the allegories may profitablie he ioined vnto the thing that was doone proposition 4 Whether that garden of pleasure be yet extant cannot be defined by the holie scriptures proposition 5 The dignitie of the lawe of GOD is not to be estéemed by deserts of actions commanded or forbidden therein but for that in it is conteined the iudgement of GOD for dooing of things which alwaies must be preferred before the counsell of man proposition 6 Both kinds of death as well of the bodie as of the soule was set before Adam if he transgressed the commandement of God proposition 7 The first man was created mortall albeit it was in him not to die proposition 8 It is not good for a man to be alone bicause it is not pleasant nor honest nor profitable proposition 9 Thrée exercises were set before man at his creation namelie to obeie God to behold the natures of things created and to exercise husbandrie proposition 10 The sléepe of Adam in the bringing foorth of the woman signifieth vnto vs that Christ by his death purchased his church Probable proposition 1 THe breathing of God whereby the first man was made a liuing soule is a token shewing vs that the reasonable soule is giuen vnto men not by the strength of nature but â—uâ—wardlie by the helpe of God proposition 2 The garden of pleasures was planted in the region of Eden as the name declareth not far from Assyria Mesopotamia and Arabia proposition 3 The trée of life hauing fruit which prolonged life to them that should eate of it allegoricallie signifieth Christ proposition 4 The trée of good and euill is not onelie so called of that which followed but bicause of the same there was a lawe giuen whose propertie is to shew the difference of good and euill proposition 5 By forbidding the fruits of the trée of good and euill we are taught not to be so hardie as to rule our selues by the wisedome of the flesh or else to determine by mans iudgement what is good and what is euill which neuerthelesse is requisite that we decrée by the spirit of God and by the word proposition 6 Séeing the lawe was giuen to Adam the woman being not yet created it sheweth that women should be instructed by men as touching the lawe and word of the Lord. proposition 7 The woman was made of the rib of man to declare that the church was foundes in the strength of Christ Propositions out of the second and third chapters of Genesis Necessarie proposition 1 CHildren must not for their wiues sake so leaue their parents as not to succour or reuerence them albeit they are bound to liue néerer to their wiues than to their parents proposition 2 Whereas the husband and wife are said to be one flesh matrimonie is declared to be inseparable so long as they can be one flesh which is taken awaie by adulterie and for want of power to performe the dutie of marriage one towards another proposition 3 Matrimonie is therefore said to be a mysterie bicause it representeth vnto vs the most streict coniunction of Christ with his church proposition 4 The church immediatelie from hir beginning had Adam for hir gouernour not without the word of God for he being indued with the spirit of GOD spake with the selfe-same words both as touching Christ and as touching matrimonie proposition 5 Temptations are therfore permitted by God bicause they be profitable for the church proposition 6 The diuell promised vnto the woman those things which she had alreadie to wit the opening of the eies and likenesse to God Probable proposition 1 WHereas God brought Eue framed vnto Adam we are thereby taught that those marriages are not well knit where God ioineth not the parties togither proposition 2 Since that mans soule is a spirituall substance and is immortall we must not grant that it is deriued vnto the children by the séed of the parents proposition 3 The serpent was the fittest instrument in temptation to expresse the ill practises of the diuell and his craftinesse against men proposition 4 The wicked will of the tempter declareth the most skilfull wisedome of GOD whereby he knew how to vse wel euen most wicked things proposition 5 This did the diuell by his first temptation chéeflie indeuour that Gods word should not be beléeued as it was requisite proposition 6 The originall of Eues fall was that setting aside the earnest cogitation of the word of God she began to weigh in hir mind the commoditie of the forbidden fruit which the diuell set before hir togither with the beautie and swéetnesse thereof proposition 7 The shame and the deuise of the couerings are not to be ascribed to the diuell but to the goodnesse of God as a bridle whereby the euill now brought in might the lesse spread it selfe abroad Propositions out of the third chapter of Genesis Necessarie proposition 1 SHame and the shunning of Gods sight are properties which followe sinne proposition 2 The enimitie which GOD put betwéene the diuell and the woman belongeth vnto all godlie men proposition 3 Albeit the power of treading downe the diuell be proper vnto Christ yet dooth he communicate the same with the faithfull proposition 4 The cursses which GOD laid vpon the first men were not onlie punishments but also they shewed men their duties and brought remedies against temptations and sinnes proposition 5 If the creatures through mans transgression fell into a woorse condition than they were it is méet that vpon the restitution of him those also should be restored proposition 6 Since God remooueth idlenesse from man they which altogither shun labour agrée not with his will proposition 7 Christ tooke not awaie by his first comming the punishments of these cursses but mitigated them howbeit at his second comming he will altogither take them awaie proposition 8 Séeing garments are inuented for the profit and honestie of this present life those garments are iustlie found fault withall which haue anie thing against these two properties proposition 9 Sacrifices be signes whereby we confesse the excellencie of God proposition 10 Anie man is accepted of GOD before his works be acceptable vnto him proposition 11 Those things which God either by exhorting or commanding sheweth should be doone those are not in our power to be doone of vs vnlesse we be holpen by his grace Probable proposition 1 THe scripture therefore saith that the eies of the first men were opened after sinne bicause there brake out a new féele of new punishments proposition 2 By the example of God who so preciselie inquired after sinne iudges are admonished that they condemne not men before they be heard and their cause examined proposition 3 In the curssing of the serpent those punishments of
mooued therevnto by the spirit of GOD sinne hath there no place proposition 9 By prosperitie and aduersitie as touching outward things cannot certeinelie be iudged what men are most beloued of God proposition 10 Albeit that the minister of the word and sacraments is the instrument of God yet dooth he not at his owne plesure cause that those things may profit whom he would sith that dependeth of the will of God Probable proposition 1 WHereas the holy scriptures doo diligentlie set foorth vnto vs certeine actions of the fathers while they were children they declare vnto vs that God hath béene often accustomed by such maner of signes to shew to men those things which should afterwards happen to them of ripe yeares proposition 2 The sinnes of the fathers by an allegoricall signification doo oftentimes shew vnto vs figures of things belonging to edification proposition 3 It is read of the fathers in the old testament that sometimes about the end of their life they solemnelie blessed their children to the intent that those excellent prophesies and sentences which they then vttered in their blessings might the more attentiuelie be perceiued preserued Propositions out of the xxvij and xxviij chapters of Genesis Necessarie proposition 1 WHereas euerlasting felicitie to be obteined by Christ is not perceiued by mans sense or reason it is fitlie described vnto vs in the holie scriptures by the names of earthlie good things proposition 2 Vnto the faithfull although they liue now vnder the crosse and in persecutions is attributed by the holie scripture great abundance of temporall good wherein is expressed the true felicitie which they presentlie possesse alreadie begoone though not perfect and absolute proposition 3 Wéeping and sorrowe after sinne committed is vnprofitable if it procéed not from true repentance proposition 4 God directeth mens works though vnwares to them vnto the ends which he hath appointed and sometime sheweth them his counsell and purpose proposition 5 He that according to his vocation prouideth that an vnwoorthie man be not promoted or preferred before others must be supposed to deale toward him not of hatred but of loue forsomuch as among other things he indeuoureth least he being so preferred should while he behaueth himselfe amisse incur a more gréeuous damnation proposition 6 It is more expedient for them which be vncircumspect and no good men rather to serue than to beare rule therfore we ought so long as they so behaue themselues to wish that condition proposition 7 Albeit it be forbidden women to speake in the church yet for that they be sometime wise and lightened with the grace of God their counsels must priuatelie be heard and must not by and by be contemned bicause they procéed from women proposition 8 To auoid and flie from persecutions if it be doone in place and time is commendable proposition 9 Albeit for giuing sentence of anie mans honestie iust life we haue no token more certeine than by his works yet herby is not gathered a necessarie argument to induce the same proposition 10 It is first of all attributed vnto Christ to be the house of God and thereby to the church and to euerie of the faithfull proposition 11 To set vp anie shewes publikelie in remembrance of God benefits is neither superstitious nor against the lawe of God proposition 12 Those praiers be most effectuall whereby we desire those things which we knowe to be promised vs of God Probable proposition 1 BOth might well be as well that Isaac knew the will of God concerning his children before he blessed them as also that he was ignorant of the same proposition 2 Since there is but one Christ the same blessing could not be giuen to Esau that was giuen to Iacob proposition 3 Rebecca may be excused in preferring of the yoonger son before the elder as well bicause of the oracle which she had heard of them as for that she had a care that the better man might be set ouer the people of God and the lesse woorthie be remooued proposition 4 The custome as in the time of the apostles to praie and prophesie at the making of ministers of the church séemeth to be taken from the old fathers who in blessing of their children both desired of God good things for them and foreshewed of things that were to come Propositions out of the xxviij and xxix chapters of Genesis Necessarie proposition 1 THe prouidence of GOD which the holie scriptures call the wisedome of God dooth not onlie foresée things to come but also appointeth proper ends vnto things created and directeth them therevnto proposition 2 There is nothing so base among the creatures that escapeth the prouidence of God proposition 3 If there be anie thing in the world that is said to be doone by chance or fortune this must be referred not to the knowledge of God but to our vnderstanding proposition 4 A vow standeth in those kind of things which belong to the worshipping of God proposition 5 It is ingraffed in men by nature to make vowes vnto GOD if at anie time they labour earnestlie to obteine anie thing of him proposition 6 A vow is a holie promise whereby we doo bind our selues to offer something vnto the liuing God proposition 7 For to vow well is necessarie the knowledge of those things which ought to be offered vnto God or to be desired of him that in vowing we offer not except that which we knowe is acceptable vnto God neither to desire that which may be repugnant to his will proposition 8 What those things be that please God we must verie diligentlie examine by the rule of holie scripture but before the lawe was giuen the fathers might examine those things by the rule of natures light proposition 9 Vowes of sole life and those whereby men bind themselues to go on pilgrimage as it is in Poperie are to be accounted vngodlie proposition 10 When Iacob vowed the tenth and that he would appoint a certeine place for the worshipping of God he offered those things vnto God which of himselfe he knew to be acceptable vnto him proposition 11 Albeit that euen without a vow we are bound to doo all those things which we know are acceptable vnto God yet to vow something is not superfluous proposition 12 The bond of a vow is not against true libertie proposition 13 Where we be vncerteine of anie thing whether it please God or that we sée thereby that danger hangeth ouer vs we must forbeare from vowing wherby we should bind our selues to offer it vnto God proposition 14 They that decrée to vow some thing must aboue all other things take héed that themselues may please God proposition 15 As in matrimonie God forbad manie degrées of kindred so would he haue it betwéene them which were not verie far off in kindred to the intent their loue might be the more and their agréement the greater proposition 16 Since in matrimonie the consents of the persons is required if one
for a sinne to the intent a man maie follow his calling is not to be disallowed and so likewise if it be doone for auoiding of persecution proposition 2 That departure is condemned which procéedeth of the hatred of men or for a desire of commoditie and which is doone for the bringing in of the worship of God proposition 3 God not onelie requireth that we should giue him reuerence but that we should also declare the same by outward tokens proposition 4 Since God in his owne nature is not perceiued by the sense yet dooth he applie himselfe to mans capacitie and by his sensible word sheweth himselfe to be knowne of men in corporall formes and sacraments proposition 5 Although it should be certeine vnto euerie man that God is a spirit yet is it not vnprofitable to consider of him vnder figures and formes deliuered in the holie scriptures proposition 6 Since in the holie scripture he is said to be the God of Abraham Isaac and Iacob which be dead thereof is inferred the resurrection of the dead proposition 7 Whereas the Iewes will not once name that name of God Iehouah which is written with foure letters it is superstitious proposition 8 The power of the name of God is not to be estéemed onelie by the pronouncing or rehearsing thereof proposition 9 God in commanding the Israelits that they should require of the Aegyptians gold siluer garments and vessels commanded them not to steale albeit that God otherwhile séeme to command anie thing against the second table yet in verie déed he commandeth not against the same proposition 10 There may be a good vse of gold siluer pretious stones silke and such like Probable proposition 1 WHen in the old testament as oftentimes it happeneth the name of angell is ioined with the name of God there is ment the second person of the trinitie that is to wit the sonne proposition 2 The name of God I am that I am sheweth that we ought to consider him to be such a God as will not suffer his promises to be in vaine proposition 3 In this name of God I am that I am is betokened the eternitie of his nature proposition 4 This name of God I am that I am sheweth that God is diuerselie to be named according to the diuersitie of his actions proposition 5 This name of God I am that I am is all one with the name Iehouah proposition 6 The Hebrues required not the Aegyptians to lend them gold siluer garments c but required to haue them giuen fréelie Propositions out of the fourth chapter of the booke of Exodus Necessarie proposition 1 MIracles be testimonies of the doctrine and promises of God yet are they not such as without regard they should be beléeued proposition 2 God giueth not to euerie one of his ministers all the gifts of the spirit to the intent that the members of the church may be the more vnited one to an other proposition 3 Domesticall and ciuill duties are allowed by God and must not be left off vnder pretense of the calling of God so they be not repugnant therevnto proposition 4 It is not necessarie for him that entereth the holie ministerie to put awaie his wife proposition 5 The calling of GOD is a declaration of his will as touching the kind of life or peculiar function wherevnto we be appointed proposition 6 Sometimes the calling is by God himselfe without anie meanes and sometime by those which be indued with an ordinarie power proposition 7 Some are called otherwhile by an extraordinarie power proposition 8 Sometime nature is the meane or instrument of the calling of God proposition 9 In euerie vocation is required that he which is called be well instructed in the knowledge of God which calleth him proposition 10 To execute well the calling of God it behooueth that he which is called be certeine thereof proposition 11 The callings of God haue promises and gifts ioined with them proposition 12 It is against the calling of God as well if a man arrogantlie obtrude himselfe as if he obstinatelie resist it proposition 13 Manie things of themselues séeme to haue but small decencie which neuerthelesse must be doone if respect be had vnto the calling proposition 14 They which neglect to receiue the sacraments doo laie open themselues vnto most gréeuous dangers euen of the bodie proposition 15 When it is written in the holie scriptures that God is pleased with sacrifices that must not be vnderstood for the merit of the worke but the power of faith ioined therewithall Propositions out of the v. vi vij and viij chapters of Exodus Necessarie proposition 1 TWo kinds there be of the knowledge of God one is common and is called naturall which also is attributed to the vngodlie an other is full and effectuall wherevpon followeth an obedience of Gods lawe and finallie eternall life and that is onelie of the elect proposition 2 In aduersities we must consider that men and the diuell may be the ministers and instruments but that they are sent of God as the chéefest cause for the which we must flie vnto him by praier proposition 3 It were sinne no doubt to be mooued against God for the felicitie of the wicked and oppression of the saints but yet to expresse such an affection before God as the saints did in the scriptures is both profitable and iust proposition 4 Although both the godlie and vngodlie are mooued for the said cause against the iudgments of God yet is there a difference betwéene them as well such as is betwéene the incontinent and intemperate as also bicause the one sort repent and the other obstinatlie persist in their sinne proposition 5 A couenant is an agréement of certeine among themselues whereby euerie of them promiseth that he will giue somthing in like maner he himselfe requireth something of others proposition 6 Miracles by themselues make no firme argument of doctrine vnlesse they doo agrée with the word of God proposition 7 God will otherwhile haue miracles doone by the aduersaries of religion that the godlie by such kind of temptation may be tried and that the vngodlie being the more blinded thereby may be punished for their vngodlinesse proposition 8 The miracles which the sorcerers of Pharao shewed were not the full and perfect cause of his incredulitie proposition 9 Repentance is of thrée sorts the first is perfect and whole which dooth please God another is temporall vpon which God bestoweth some thing the third is hypocriticall the which God dooth detest Probable proposition 1 THe name Shadai if it signifie omnipotent it ought chéeflie to be respected in the promises of God for it is required that we should thinke he can performe those things which he hath promised but the name Iehouah when God performeth his promises for it is deriued from his essence and God both in act in the thing it selfe bringeth to passe those things which he hath promised proposition 2 If the name Shadai
determine of the goodnesse and naughtinesse of humane actions those eate the fruit of the trée of good and euill forbidden to our first parents Propositions out of the xx chapter of the booke of Exodus Necessarie proposition 1 THe commandement of the sabboth is partlie morall Thou shalt keepe holie the sabboth daie and partlie ceremoniall wherevpon some thing conteined therein is eternall and some thing but for a time proposition 2 The christian church erred not when in the place of the Iewes sabboth it appointed the Lords day to be kept whereof there is mention made in the holie scriptures although there is no commandement there extant as touching the obseruation thereof proposition 3 The magistrate ought to compell strangers although they be of an other maner of religion that they doo nothing openlie against the religion of the citie proposition 4 Those works were not forbidden to be doone on the sabboth daie which might neither be deferred nor preuented without the losse of life proposition 5 The works of charitie which we are bound necessarilie to doo vnto our neighbour must be preferred before holie ceremonies proposition 6 The commandements of God haue an order among themselues therefore when two of them méet togither at one time which cannot be performed both at once we must applie our selues to the former not indéed neglecting the latter but deferring it till an other time proposition 7 Those works must be doone vpon holie daies which by the word of God it is manifest doo belong to the worship of God proposition 8 It is lawfull for the church to adde vnto the ceremonies deliuered to vs by the word of God both time maner place yea and some ceremonie as well for ornament as for edifieng of the faithfull who neuerthelesse are not permitted to change the substance of them as the Papists haue doone in their Masse which now cannot be doone with a safe conscience proposition 9 The Monkes which drawe awaie children from their parents and make them Monkes Honor thy parents sinne more gréeuouslie than did the Scribes and Pharises whom Christ reprooued bicause they transgressed the commandement of honouring parents proposition 10 In the promises of temporall things God includeth spirituall promises proposition 11 Temporall things although they sometime séeme vile yet are they conteined in the promises of God to the intent we may be taught that the prouidence of God extendeth it selfe vnto all things and to let vs knowe that good things although they be neuer so small must be asked from God Probable proposition 1 IN the word Parents are comprehended schoole-maisters maisters ministers of the church bicause in old time when there were but few men the good man of the house performed all these duties proposition 2 In the table of the ten commandements parents are not expreslie commanded concerning dutie towards their children bicause they haue by nature more vehement affections ingraffed therevnto than children haue towards their parents proposition 3 The precept of honouring parents is chéefelie in the promise as Paule saith namelie in the particular promise for that promise which is in the second precept is generall Propositions out of the xx chapter of the booke of Exodus Necessarie proposition 1 WHen God commandeth that we should not kill he by the testimonie of Christ Thou shalt not kill forbiddeth anger which must not be vnderstood of euerie anger but of that onelie which is against charitie proposition 2 Reuenge belongeth not to priuate men séeing it is a worke of the magistrate proposition 3 They which saie that the commandement of not reuenging is a counsell and not of necessitie to saluation doo greatlie erre proposition 4 It is lawfull for euerie man against them that be priuate to repell violence by violence so it be not doone of hatred or desire to reuenge and onelie when an extreame necessitie forceth wherein we cannot vse the helpe of lawfull defenders proposition 5 The mishap of those that are punished with death is to be lamented but yet the execution of a iust iudgement against them must not be hindered by our defenses or by the intercessions of others proposition 6 It is not lawfull for a man to kill himselfe Wherefore Peâ—llianus is iustlie condemned for iudging them to be martyrs who when they were fallen into gréeuous mischéefes killed themselues vnder pretense of repentance proposition 7 Neither are those to be heard which grant the same when chastitie is put in danger proposition 8 The death of Samson excuseth not them which of their owne will doo kill themselues proposition 9 In the precept wherein adulterie is forbidden Thou shalt not commit adulterie matrimonie which is the contrarie is commended for that it is a lawfull â—oming togither of man and wife into one flesh by the institution of God for the procreating of children and godlie education of them and that fornication may be auoided proposition 10 The lawfull vse of matrimonie is not as manie thinke a veniall sinne proposition 11 They which saie that matrimonie is not good but in comparison of whooredome and adulterie are of an ill iudgement proposition 12 Matrimonie is violated when man and wife being lawfullie ioined togither into one flesh there is mingled a strange flesh not onlie in the grose and outward fact but with the hart with words beckes and other dispute actions proposition 13 Also matrimonie is violated by a diuorse admitted without lawfull causes proposition 14 It is not in the power of man and wife that the one should grant to the other the vse of their bodies vnto others out of matrimonie proposition 15 In a well ordered Common-weale the crime of adulterie ought to be punished with death proposition 16 Christ released not the seueritie of the lawe of God in that respect that he condemned not that woman which was taken in adulterie Propositions out of the xx chapter of Exodus Necessarie proposition 1 BY that precept Thou shalt not steale the Israelites could not be reprooued of theft when they robbed Aegypt Thou shalt not steale since to vsurpe other mens goods against the will of the Lord belongeth vnto the nature of theft But they carried not out other mens goods but their own to wit being giuen them by God proposition 2 By this precept are established priuate possessions of things so as there must be no communitie brought in as touching the possession of all our goods but onlie as touching a participation of the vse and fruits proposition 3 The entercourse of merchants if it be iustlie ordered is not to be condemned but it ought rather to be accounted as a bond of humane societie proposition 4 They which deceiue the magistrate of tributes are guiltie of theft no lesse guiltie are prâ—…ces when they exact greater tributes than reason would or else when they grant not vnto the subiects those things for the which they paie tributes proposition 5 They which deâ—…aâ—… ministers yoong students and the poore of the
POSSIDETE ANIMAS VESTRAS THE Common Places of the most famous and renowmed Diuine Doctor PETER MARTYR diuided into foure principall parts with a large addition of manie theologicall and necessarie discourses some neuer extant before Translated and partlie gathered by Anthonie Marten one of the Sewers of hir Maiesties most Honourable Chamber Meliora spero In the end of the booke are annexed two tables of all the notable matters therein conteined 1. Cor. 3 11. Other foundation can no man laie than Christ Iesus which is alreadie laid TO THE Most excellent mightie and religious Princesse ELIZABETH by the grace of God QVEENE of England France and Ireland defender of the true Christian faith c. IF almightie God most gratious souereigne Ladie had but as meanlie furnished mee with vnderstanding and vtterance as hee hath plentifullie inriched your Maiestie with manie most excellent gifts and graces my penne at this time would runne more agreeable to your Highnesse eares and my words pearse more deepe into your Princelie breast Then might I though with some boldnesse yet with all humblenesse approch your presence and present you with such matter as God by his holie spirit hath offered mee and in such maner as might be most liking to your godlie disposition Not that J poore simple man can prefer aught as yet vnknowne to your excellent Maiestie to whom God in his sonne Christ hath imparred as great abundance of his wisedome and knowledge as flesh bloud in this life can well conceiue but that J haue of long time beene carried with an extraordinarie zeale and desire incomparable once in my life by some perpetuall record of your roial name to giue an outward testimonie of mine inward hart and an assured seale of my bounden dutie so long borne to your manifold vertues religious profession and high estate And for the better performance of this my determined purpose perceiuing my selfe though not vnwilling yet vnable to publish anie worke wholie of mine owne deuise woorthie the regard of so great a Prince and the reading of so iudiciall a censure J resolued at last vpon this booke a worke not so long as learned conteining matter not so hard as true written by an Author not so late as famous which J haue faithfullie translated and partlie gathered and wholie dedicated to your excellent Maiestie For as all scripture inspired from aboue is profitable to teach to reprooue to correct and to instruct in righteousnesse that the man of God may be wise vnto saluation and perfect vnto all good works so in this worke is drawne a perfect forme of the most ancient religion true seruice of God set downe by the Apostles Jn it is reprooued the huge heape of heresies and errours sproong vp in the church since the incarnation of Christ with the particular discouerie of the Romane Antichristian kingdome Jn it is comprised a due correction of sundrie defaults in life and defects in gouernement Jn it is deliuered a perfect instruction for soundnesse of conscience and sinceritie of conuersation to all estates besides manie speciall comforts to the troubled exhortations to the slowe persuasions to the doubtfull incouragements to the forward reprehensions of the obstinate explications of hard scriptures distinctions of difficult saiengs discoueries of false arguments and definitions of diffuse questions And as for the Authour in a word or two neuer was there yet found anie aduersarie so enuious as to denie his learning nor so subtill as to refell his arguments nor so wise as to ouer-reach his discretion nor so terrible as to driue him from his godlie purpose no nor so malicious as to slander his life wherein he bestowed his time and behaued himselfe not onelie as a right Euangelist but if it be lawfull so to saie as a verie Apostle Wherefore I most humblie beseech your Maiestie that according to your accustomed gratious fauour it will please you to be partaker of these fruits of his and protector of these labours of mine sowne and sproong vp ripened and gathered begun and ended within the walles of your Highnesse Court by your most faithfull and loiall subiect and seruant But now in making mention of this matter J cannot but call to mind with ioie and reuerence that this our natiue countrie did first of all kingdoms in the world faithfullie receiue and publikelie professe the religion of Christ. And it reioiseth me much more that after so long and so foule a fall of the house of God this of all other kingdoms did first openlie indeuour to repaire the ruines thereof a principall labourer in which worke was D. Peter Martyr who long susteined vpon his owne and almost onlie shoulders the greatest weight of this burthen but most of all doo I praise the Lord euen from my hart that after satan our ancient enimie had giuen a sharp assault vpon Gods saints who began to laie both their heds their hands to the new building of this temple the Lord by your Maiestie though weake in respect of your sex yet strong by his power who chooseth the weake things of this world to confound the strong that his power might appeere in our infirmitie repelled his violence defeated his practises withstood his force ouerthrew his complices and proceeded to the reedification of his church O that blessed daie wherein your Maiestie was placed in your roiall seate to restore the decaied church so long captiuated vnder cruell Pharao and idolatrous Nabuchad-nezar wherein the bloud of so manie thousand seruants of God was saued from the vile hands of Antichristian tormentors wherin the desperate estate of poore seelie afflicted banished soules was recouered and restored by a mightie hand and stretched-out arme from Babylon to Ierusalem from Dan Bethel to the holie hill of Sion from superstition to religion from idolatrie to true worship from the heathenish masse to a christian Communion from papisticall rites to apostolicall ceremonies from beads to praiers from legends to sermons from bondage to libertie and euen as it were from hell to heauen O that all Christian English harts would celebrate that happie daie with all ioifull solemnitie with all praises to God and praiers for you who reduced vs in triumph your selfe as principall captiue leading the danse before the arke of the Lord Jt was your Maiestie that reuiued those good and godlie decrees which your most renowmed father and gratious brother had made for the repairing of the Lords tabernacle You sent laborers vnto the building you prescribed them perfect rules whereby to square euerie stone and peece of timber according to the paterne that the Lord shewed Moses in the mount You commanded them to raise their building vpon the foundations of the prophets and apostles Jesu Christ being the head corner stone But ô lamentable case to be sorrowed of all such as seeke saluation in Christ alone and sigh with vnspeakable grones to see the perfect finishing and furnishing of the holie temple The enimie hath sowed tares among
inserted into the Common places you shall find the Disputations which he made at Oxford with certein learned aduersaries of the Gospell and also a notable sermon of reedification of the church and some learned epistles neither in the Latine booke nor before extant in print but brought to light by mine owne industrie and diligent search And least anie should mistrust that I being not exercised in the studie of diuinitie might not be able to performe so great a charge and faithfullie to translate so notable a worke wherein is comprehended so manifold learning so incomparable knowledge and so diuine vnderstanding especiallie I liuing in the Court as it were in continuall peregrination and as a Rechabit among the children of Israel I thought it good for the satisfieng of you my deere and welbeloued brethren in the Lord to let you vnderstand that although the time of comming foorth of the booke were hereby prolonged yet the faithfull translation of the same was nothing hindered For by this meanes I had fit oportunitie to confer and examine the same with sundrie persons of great learning and iudgment neither did I presume to bring it into light before I had found out the perfect sense of euerie thing and was fullie resolued in euerie word clause and sentence which was hard or doubtfull And herewithall adde that what want of skill soeuer might be ascribed vnto me that hath my care and diligence fullie supplied Wherefore all godlie Readers being by this means persuaded it shall be verie profitable for them to bestowe some time in the studie of this booke whereby perhaps the better learned themselues may more readilie with greater light discerne the hardnesse and doubtfulnesse which otherwhile appeereth in the Latine booke especiallie where some of the ancient fathers be cited Whereby also the lesse skilfull and learned sort by applieng their minds to the reading and remembring of those things which they shall find herein shall be fullie satisfied in the greatest matters and be able to stop the mouthes of the most learned aduersaries in the cheefest controuersies of religion And for this cause would I exhort the ministers of the word not to let passe so good an occasion Whome in the name of Iesus Christ I exhort that they hauing taken vpon them so weightie a charge will not be negligent in their excellent vocation but will wholie dedicate themselues daie and night to all maner of godlie readings necessarie for their function For the better performance whereof if they doo not knowe how to order their studies and to benefit the church I haue at the end of this Preface set downe a breefe waie and example for them to follow with the right vse of common places of the scripture Wherewith if euerie one bicause of my breuitie shall not thinke himselfe satisfied I refer them which vnderstand the Latine to Hyperius an excellent writer to this purpose in his booke De ratione studij Theologici where they shall bee fullie instructed And when they are by this maner of meanes made fit harolds to proclame the name of the Lord in Sion I would desire them and all other which seeke the truth and would gladlie haue the church of the Lord to be restored to the right forme that God hath prescribed in his holie word that they will set to their hearts and hands to the building vp of the same and indeuour by all meanes possible to reduce the wandring flocke vnto their owne sheepefold And first of all ye my good Lords whome I honour reuerence and obeie in my heart with all dutie and seruice ye to whom the seruant of God our deare Souereigne hath committed the sword of gouernment ye which be the nurses and pillers and defenders of the English church ye which be vnto vs as Moses Iosua and Samuel to the children of Israell continue ye the great care and zeale that ye haue alwaies borne to the true religion and prouide that both by the faithfull execution of hir Highnes lawes and by the vertuous example of your owne life the church of England may be commended and well spoken of among all nations But principallie I beseech you put to your helping hand that the Bishops pastours and all others that haue anie commission to gouerne the church and causes ecclesiasticall be so chosen as their godlines of life be of all men allowed their soundnesse of doctrine cleerelie approoued their boldnesse in professing throughlie well tried their gifts of edifieng of all men perceiued and which seeke not for the desire of honour but receiue for edification of the church the liuings honours and authorities giuen vnto them which being performed ye shall be rid of infinit care and businesse otherwise your labours will be no whit lessened nor your heauie burthen lightened but the appeales vnto you will be dailie increased and the troubles of the church remaine vnpacified And this will be one speciall furtherance to the building vp of the Lords temple Furthermore ye that be the Bishops and cheefe Prelates of the congregation my honourable Lords and reuerend fathers in Christ which haue committed vnto you the care of the Lords house and of the ministers of the same I beseech you for the discharge of your owne offices and consciences for the more speedie reedification of the temple and for the desire ye haue of the chosens felicitie ye will haue a watchfull eie vnto your charge and that ye will neither for fauour nor for affection nor for priuate commoditie no nor at the speciall sute of anie mortall man admit anie other ministers than such as bee learned graue and of good report among all men and vnto whom God hath giuen gifts to edifie in the congregation That ye will likewise prouide by your gouernment that all things may be doone to the glorie of God to spirituall edification and to a decent order in the church That ye suffer no notorious fault to escape vnpunished and that there be no occasion giuen to the aduersaries to speake euill of the Gospell for your sakes That ye will by all meanes possible reconcile the diuersitie of opinions and make that we may speake and thinke and beleeue all one thing in Christ Iesus That ye will liue in a continuall peregrination in your diocesse and not onelie visit all your particular churches if it be possible by your selues if not by your faithfull and well chosen officers but eftsoones also search and inquire whether your decrees be executed and all disorders amended Remember if anie part of the Lords house fall to decaie by your default it shall be required at your hands but if it be kept in good plight by your diligence and good ouersight ye shall reape an incomparable reward in the kingdome of heauen What remaineth now when ye and other excellent men haue by your writing and by your teaching and preaching both confirmed the true religion and confuted all superstitious doctrine but that all the aduersaries will be
places of the fourth part ALbeit that the holie Ghost be the onelie bond that we haue with Christ and the most assured pledge of our saluation and an vndoubted preseruer of all things yet vseth he thervnto diuers and those externall instruments for into the church he gathereth the elect and by the ministerie of the word and sacraments and also by the bond and helpe of discipline he begetteth vs vnto Christ and he feedeth and preserueth vs vnto eternall life And herewithall he raiseth vp and vseth magistrates as well for the preseruation of mans societie and publike honestie as also for the maintenance of pietie and seruice of God so then this last part comprehendeth an explication of these places THE CHAPTERS AND COMMON PLACES OF THE FOVRTH PART chapter I OF the catholike church pag. 1. Of sundrie ministers of the church 3. Of calling to the ministerie pag. 9. Of the dignitie and contempt of the ministers pag. 15. Of the office of pastors pag. 16. Of the efficacie of the ministerie 21. Of the mightie simplenes of the ministerie pag. 25. chapter II Of receiuing or refusing of rewards gifts and offices especiallie by ministers of the Church pag. 28. Of the immunitie of ecclesiasticall men pag. 32. chapter III Whether there may be two heads of the church one visible and an other inuisible pag. 35. chapter IIII Of ecclesiasticall lawes pag. 41. An exposition of the place To obeie is better than sacrifice expounded pag. 44. Of traditions pag. 45. Of discerning of spirits Ibidem Of the authoritie of the Councels Fathers and Canons pag. 46. chapter V Of ecclesiasticall discipline pag. 56. Of excommunication pag. 57. Of order and comlinesse in the church pag. 65. Of temples and their ornaments Ibid. chapter VI Of schisme and whether the professors of the Gospell be schismatikes pag. 68. What is become of them which in times past died in the Popes religion 91. chapter VII Of sacraments in generall pag. 96. Of circumcision pag. 107. chapter VIII Of baptisme baptising of infants and holines of them pag. 120. chapter IX Of the dedication of temples the baptising of bels of oile salt spittle wax and other papisticall corruptions about baptisme pag. 123. Of papisticall holie water pag. 138. chapter X A treatise of the Lords supper with a preface before the same pag. 147. An epitome of the disputation of the Eucharist against Steeuen Gardiner 198. chapter XI Of the communion vnder one kinde pag. 204. chapter XII Of the Masse pag. 215. Of sacrifice pag. 220. Another Cōmon place of sacrifice 223. Of altars pag. 225 chapter XIII Of a magistrate of the difference betweene ciuill ecclesiasticall power 226. Of tenthes pag. 235. chapter XIIII Of the office of magistrates especiallie in exercising of iudgement pag. 245. That the charge of religion belongeth to princes pag. 246. Of the clemencie of princes pag. 248. Whether it be lawfull for magistrates to let the giltie go vnpunished Ibidem Whether the excuse of Dauid in not punishing of Ioab may be allowed 256. Whether it be lawfull to release iust punishments which are inioined by lawes pag. 260. Of executions and hangmen pag. 264. Of sanctuaries pag. 265. chapter XV Of exile or banishment pag. 270. chapter XVI Whether it be lawfull for a christian man to go to lawe pag. 275. chapter XVII Of warre or battell pag. 280. Whether vnto a iust warre the authoritie of the magistrate be alwaies required pag. 284. Whether it be lawfull for the godlie to haue peace with the vngodlie pag. 294. Of fenses and of spials pag. 296. Of treason pag. 297. chapter XVIII Whether captiues ought to be put to death or saued pag. 300. Of things which be taken by the right of warre pag. 303. chapter XIX Of a seuerall combat hand to hand 308. chapter XX Of nobilitie pag. 311. Of bondage pag. 313. Of debtors pag. 315. Of occupieng of merchandize 317. chapter XXI Of troubles and sedition pag. 319. Whether it be lawfull for subiects to rise against their prince pag. 324. Whether Iehoiadah did right in putting Athalia from the kingdome pag. 325. Of induring of tyrannie by godlie men pag. 328. The contents of those things which be added to this booke of Common places are set downe at the end of the foure parts Certaine faults escaped THere is no garden so well trimmed but hath some weeds no siluer so well tried but hath some drosse no wine so well fined but hath some leeze no honie so well clarified but hath some dregs finallie no humane action but hath some defect meruell not then good Readers that in so huge a volume consisting of so manie leaues lines and letters oftentimes varied both in forme and matter a fault or two doo escape were the Correctors care neuer so great his diligence neuer so earnest his labour neuer so continuall his eies neuer so quicke his iudgement neuer so sound his memorie neuer so firme breeflie all his senses neuer so actiue and liuelie Such faults therefore as are passed being but few in number if it please you in reading fauourablie to amend according as they be here corrected your selues shall be profited and I satisfied Fault Correction Part. Page Colum. Line They Men. 1 143 2 19 anger pride 2 529 2 49 fathers father 2 600 1 25 renewed remoued 4 59 1 58 whordome idolatrie 4 245 1 11 Lord my my Lord. in the additions 113 2 10 These are thought necessarie to be noted others if anie be I refer vnto your owne selues that shall take paines to peruse the whole booke aduisedlie THE Common Places of the famous and renowmed diuine Peter Martyr Vermilius a Florentine selected into foure parts out of his bookes and Commentaries HONI SOIT MAL Y PENSE E R The first part wherein is principallie intreated of the knowledge of God the Creator Of the ends of good and euill among the Christians The first Chapter Out of the Epistle to the Rom. Chap. 8 verse 25. AVGVSTINE in his 19. booke De Ciuitate Dei the fourth Chapter very wel declareth how Christian hope is caried vnto those good things Hope is caried to inuisible things which cannot be séen For if thou askest saith hée a faithfull man what he maketh to be the end of good and euill things he will answere Life and death euerlasting The ends that a faithfull man putteth which things can not be séene nor comprehended by mans reason And therefore the wise men among the Ethnikes being puffed vp with pride would not settle their hope vpon those things For which cause some held that the ends of good things are the goods of the mind some the goods of the bodie and some either vertue pleasure or both ioined togither But GOD laughed them to scorne and sawe how vaine their cogitations were For they would rather account those things for the chéefe good which be tempered with manie miseries and calamities than to receiue those sincere perfect and most firme
easilie be vnderstood by those things which we spake concerning the causes 6 But heauenlie inspiration was not communicated to all the prophets alike Degrees of prophets For some sawe more and some lesse In the 12. of the booke of Numbers God saith Num. 12 6. that he did insinuate himself to other prophets after diuers fashions but that hée presented himselfe vnto Moses mouth to mouth and face to face Deut. 34 10 And at the end of Deuteronomie it is written A comparison betweene Moses and Iohn Baptist Matt. 11 11 that after Moses there was neuer the like prophet Which yet must be vnderstood of the time before the comming of Christ For otherwise by the testimonie of Christ himselfe Iohn Baptist was greater than Moses For saith he Among the children of women there arose not a greater than Iohn Baptist For other prophets foretold that Christ in time would come but he with his finger shewed him to be present and conuersant among men We may also although somewhat rudelie thus distinguish the degrées of prophesies if that we call one an oracle another a dreame and an other a vision An oracle is What is an oracle a dreame a vision when by the voice of God him selfe it is told what we should doo So was Abraham warned by a voice from heauen that he shuld not kill his sonne As for the maner of dreaming there is no néed of examples Of these things read more in the next place they are plentifull in euerie place of the holie scriptures A vision may be in thrée sorts either when true things be discerned by an infused light and by the méere vnderstanding or else when besides that light images also are described and that either in the mind Zach. 1 18. and 4 2. Ierem. 1 13. as when Zacharias sawe the hornes and the candlesticks and Ieremie the pot or else in the eies and outward sense as was that hand spoken of by Daniel which appeared on the wall and as that Daniel 5 5. when angels were séene to talke with men in bodilie shape of men A difference in prophesie according to times And in prophesies there is a difference of times For some were before the lawe as were those of Abraham Noah Enoch and Adam some in the lawe as of Moses and others some in the gospell as the prophesies of manie holie men in the primitiue church And this gift God denied not euen to women For we reade of Marie Women prophets Debora and Olda that were prophetisses besides other women And in the beginning of the primitiue church the daughters of Philip and other godlie women did prophesie And Paule saith that a woman praieng or prophesieng 1. Cor. 11 5. should couer hir head But here How women may prophesie they being forbidden to speake in the church 1. Cor. 14 34 by the waie ariseth no small doubt For if at that time it were lawfull for a woman to praie and prophesie openlie why dooth Paule writing to the Corinthians and to Timothie admonish that a woman should not speake in the church These two saiengs although they may séeme somewhat repugnant yet may they diuers waies be reconciled Some thinke that Paule meaneth that a woman praieth and prophesieth when she is present and heareth publike praiers and prophesiengs in the church directed by some godlie and learned man Others suppose that two errors crept into the church of the Corinthians euen so soon as the same church beganne the one that women should prophesie openlie and the other that they should doo it bare-headed And they thinke that Paule confuted the first error in the 11. chapter to the Corinthians 1. Cor. 11 5. and the other in the 14. and in the 2. to Timothie 1. Tim. 2 11. and that so Paule altogither forbiddeth that either of them should be doone in the congregation Other some vnderstand those words of Paule as touching the ordinarie ministerie which by no meanes must be permitted to a woman but that by an extraordinarie meanes it is lawfull for women sometimes to prophesie as it was vnto Marie Debora Olda and others of whom we spake before the which if it doo happen at anie time they saie that Paule warneth that a woman should haue hir head couered Others thinke that women are quite forbidden by Paule to prophesie openlie but that it is lawfull for them to doo it priuatlie so they couer their heads But howsoeuer it be it importeth not much our purpose is onelie to teach that God dooth sometime impart this gift vnto women Prophets must not diminish the word nor adde to of their owne 7 But aboue all things prophets must beware that they corrupt not nor that they adde not or diminish anie thing For some otherwhile hauing receiued the illumination of God doo adde ouer and besides of their owne In the Acts certeine holie men lightened with the spirit of God said Acts. 21 4. and 10. that manie gréeuous afflictions were prepared for Paule at Ierusalem And this in verie déed they spake trulie but they added other things of their owne For they gaue counsell vnto Paule that he should not go to Ierusalem which thing they had not of the holie Ghost Good prophets ought not so to behaue themselues For if they will mingle their owne wisedome with the oracles of God they may easilie both be deceiued themselues and also cause others to be deceiued Besides this Prophets must not be corrupted for fauour or reward Num. 22 23. the prophets must take héed that they suffer not themselues to be corrupted either by monie or fauour as we reade that Balaam did For they which so doo saith Ierome are not prophets but diuiners As when Logicke is corrupt with errors and Fallaxis it is no longer Logicke but Sophistrie For they which may be hired to speake in fauour for reward sake be rather the diuinors of idols than the prophets of GOD and if they beare anie office in the church they will soone infect their auditorie with errors and so both shall be cast headlong into the ditch Further they must indeuour themselues by their life and maners to win credit to the woord of God By their life they must win credit to the word Matth. 3 4. 2. Kings 1 8. A fond imitation of Elias Iohn Baptist in apparell This is thought by some to consist in apparell and so they will imitate Elias and Iohn Baptist and be appareled in camels heare and we are girdles of leather But this did the prophets by the instinct and warning of God to drawe the people vnto God by woondering at them Contrariewise there be some which will abound in pleasures and excesse and this we reade in the Ecclesiasticall historie of Prisca and Maximilla for they vsed painted colours and all kind of nicenesse Prisca Wherefore a certeine meane waie must be vsed for offence may be committed on
the scriptures haue with the faithfull For if it were so it might easilie persuade the Turks Infidels to beléeue the scriptures and the Iewes to imbrace the new testament And how true this is the thing it selfe testifieth 11 Furthermore these men should be demanded What church it is to whom they appoint so great a iudgement and authoritie ouer the scriptures If they will answere that they attribute the same vnto bishops these be verie oftentimes but shadowes or vizards neither doo they vnderstand what the holie scriptures doo containe and commonlie their life is such as it is not lawfull to eate and drinke with them And séeing they are perceiued to be such sensuall men who will allow them to be the chéefe iudges of spirituall things Of the fathers But if our aduersaries had rather flie from them to the godlie fathers of euerie age to learne the truth of the scriptures I denie not but that true iudgment hath manie times béene found among them and yet not alwaies For they disagrée manie times among themselues they change they make retractations and diuers times some one contendeth and disputeth against another I knowe they will saie at the last Of the councels that we must haue recourse to the generall councels as though they neuer erred The generall councell of Ariminum Looke part 4 place 4 art 10. made altogither for the Arrians The second councell of Ephesus fauoured the heresie of Eutyches The councell of Chalcedon so erred as it intituled Leo bishop of Rome to be the vniuersall bishop of Christ his church But the holie man which was not present there hearing of it did vtterlie renounce such preeminence And in a councell which Cyprian held a great errour was committed when it was there decréed that heretikes baptised out of the faith of the catholike church if they returned vnto it should be baptised againe Also the synod of Constance did wickedly condescend that the halfe communion should be ministred to the laie people and manie other errors committed by generall councels might be alledged For since they be but men which determine matters propounded in generall councels they intermingle much carnall and humane sense and therfore we must not subscribe to the opinion of them vnlesse it shall appéere that the same dooth verie well agrée with the scriptures Had not Peter erred Galat. 2 14. vnles that Paule had openlie resisted him Wherefore If Peter erred much more the fathers and councels may erre if so great an apostle was not frée from falling into error what shall we thinke of other miserable and fraile men whom we sée verie often to be turned to fro into manie minds and affections Let all things therefore without anie further delaie be reduced and brought home to a iust examination of the scriptures and so shall we iudge vncerteine matters by certeine and doubtfull by those things which be out of all doubt For euen as the word of God is sure and continueth for euer so mans ordinances are euer doubtfull wauering and inconstant These things must not bée so construed as though wée would that godlie brethren should haue no audience in godlie assemblies or as though wée sought altogither to take awaie the authoritie from fathers and councels we speake not these things to anie such purpose we couet to attribute to euerie one his iust commendation so that there be not attributed vnto men that which is méete for God onelie And let that saieng of Paule to the Galathians be alwaies sounded in our eares that If an angel from heauen shall shew vs of anie other Gospel Galat. 1 8. than is contained in the holie scriptures let him be accursed And thus much shall suffice on this behalfe to declare by what notes marks the truth of the holie scriptures may be perceiued How one may obtaine the meanes to vnderstand the scriptures 12 Now let vs reason by what meanes euerie man may obtaine to himselfe that power of vnderstanding the word of God which we spake of before As touching the first interpretor which we said to be the holie Ghost the meanes to haue accesse vnto him is by praier And therefore Dauid praied on this wise Psalm 119 12. and 18. Open thou mine eies ô Lord that I may see the woonderfull things of thy lawe And againe Teach me thy iustifications Giue me vnderstanding I shall diligentlie search thy commandements And well néere innumerable of these saiengs there be in the 119. psalme Further Paule prateth in his epistles that wisedome Phil. 1 8. spirituall vnderstanding and the eies of discretion to knowe the wil of God might be giuen to those holie men to whom he wrote But as touching the other meanes whereby wée may discerne of the holie scriptures the word of God I meane we must vse no small industrie Diligence must be vsed in cōparing scripture with scripture whereby we may be able to confer places with places and by those which be most plaine to iudge of them which be most obscure And herof it came that Paule warned his scholer Timothie 1. Tim. 13. that he should be diligent in reading And hée himselfe when he laie bound at Rome 2. Tim. 4 13. desired that Troas might be sent vnto him with his booke parchments which he had left behind By these things we may gather that they which in the interpreting of the holie scriptures doo fall into error may impute it to themselues for that they haue not béene earnest inough in praier nor yet vsed sufficient studie about them Neither ought anie to be discouraged from this excellent exercise No man must be discouraged with the homelie stile of the scriptures A similitude bicause of the plaine homelie phrase of the holie scriptures For euen as within a simple shell is found a pretious stone and out of sorie chaffe is shaken out most profitable corne so out of the plaine and vnpolished spéech of the holie scriptures is brought to light the most sincere and manifest knowledge of the truth But aboue all things take héed that thou approch not to the reading of the scriptures if thy mind be hardened with a preiudicate opinion Laie aside all affectations let thy comming bée wholie to learne and not as is the vse of heretikes violentlie to drawe them to thine opinion An exhortation to the reading of the scriptures 13 Wherefore the surest reléefe that is brought vnto vs by God and which is euer ready at hand Out of the epistle to maister Cooke set before the epistle to the Rom. Consolation by the scriptures is the holie scriptures which we must haue alwaies readie about vs as our herbe of comfort For if ignorance and blindnes be our disease there light is by which it may be shaken off If we be disquieted with manie troubles and vexations of the mind or else if our conscience bée ouercharged with the heauie burden of our sins
also As often as ye shall doo these things ye shall doo them in remembrance of me when as neuertheles they haue appointed to eat and drinke it alone And doubtlesse manie other things speake they secretlie and openlie in the Masse as though manie did communicate or should communicate when as the sacrificer meaneth to doo the same alone by himselfe Indéed a lie is shamefull alwaies but then most shamefull of all when it is committed in holie things and before the Lord. 26 But what shall we speake of their applications They protest that they may at their owne pleasure applie to the quicke and dead those sacrifices which they make Abac. 2 4. Eze. 18 26. But the scripture testifieth that euerie man is iustified by his owne faith and that all persons in their owne righteousnesse or vnrighteousnes shall either die or liue But they saie otherwise namelie that they be able to helpe with their Masses both quicke and dead If they would attribute this vnto praiers We may helpe others by our praiers to wit that they would teach it to be lawfull for them by their praiers to helpe the necessitie of others they might haue béene borne with but when they affirme that the worke it selfe namelie of the Masse hath such vertue and strength in it as it may be a helpe to all kind of men that may not in anie wise be doon Adde also that Masses be manie times celebrated to the honor of some saints which thing vndoubtedlie is most strange from the truth For Christ instituted his supper to the end it should be a remembrance of his owne death and not a commemoration of other saints I speake not how it commonlie commeth to passe that there is nothing found certeine of those saints whom there they worship The liues of manie of the saints are falslie written The liues of them are obscure and oftentimes full of fables and fainings of poets Also therin are placed certeine yea verie manie strange rites ridiculous signs and garments not vsed the signification of which things are vtterlie vnknowen not onelie to the standers by but euen the sacrificers them selues if they should be demanded what the matter meant could not tell what answer to make Wherfore either they answer nothing at all or else if they would faine saie somewhat they alledge not the same things but diuerslie disagrée one from another Whereby thou maist easilie gather that there is no truth in their words So as faith hath no place in those things which they doo in their Masse séeing it hath place there onelie where Gods word offereth it selfe to vs. 27 And that they cannot cleare themselues In the masse images are worshipped but that they offend in the crime of idolatrie the images testifie wherevnto they turning themselues doo celebrate their most vnpure seruices For in their Masses they are not satisfied by looking vpon images but they cense them knéele before them and finallie doo vnto them all maner of honor which should be shewed vnto God alone And bicause as I haue declared before they dare affirme that the Masse hath I knowe not what affinitie with the institution of Christ it shall not be from the purpose and it may easilie be doone if we consider the tokens to shew that the old Ethniks may with much better probabilitie excuse and plead for their sacrifices than these men may defend their Masses For the sacrifices of nations did lesse differ from the maner of sacrificing which the fathers had before the lawe and which God allowed in his lawe than these doo differ in their Masse from that supper which Christ appointed and the euangelists and Paule the apostle taught There on both sides was inuocation of God a temple an altar sacrifices priests killing sheding of bloud salt wine oile meale a holie banket religious garments washings fumigations continuall fire singing oracles and such like which would be too long to rehearse Let the popish sacrificers shew vs if they can in their Masse as manie things that can agrée with those which Christ did in his holie supper But if so be they cannot let them then thinke that their Masse doth no more agrée with the celebration of the Lords supper than the rites of the idolaters accorded with the legall sacrifices Let them cease therefore frō dandling that little daughter of theirs and say no more that it ought to be taken for the institution of Christ and of his apostles I will speake little of the yéerelie obits and funerals of the dead which be so often frequented whereof God gaue no commandement By it they establish purgatorie whereof the holie scriptures haue made no mention Furthermore this is most of all from pietie that in their Masse they powre out their praiers vnto saints alreadie departed out of this life Finallie all the things wherwith they there busie themselues they make a market of yea they sell them they bargaine and set them out to most shamefull gaine Wherfore we had néed to take verie great héed least while we doo desire to worship God and haue him mercifull vnto vs we by hearing of Masses prouoke him not excéedinglie vnto wrath 28 The superstitious sort procéed and by the example of Naaman the Syrian would prooue that it is permitted them to be present at most corrupt Masses 2. Kin. 6 18. Naaman praied Elizaeus the prophet that if he bowed his knée in the temple of the idoll when the king who leaned his hand on his shoulder should so doo he would earnestlie craue of God mercie forgiuenes for him To whom Elizaeus onelie answered Go in peace These fellowes ought to consider with themselues whether they onelie and alone haue read and séene the discourse of this historie I thinke not Looke par 3 pl. 11. art 8. For the holie martyrs in the old church were studious daie and night in the holie scriptures so as these examples were not hidden from them And what cause was there then that they would not followe such an example and that with the losse of their life Those ancient champions and pillers of our faith sawe no doubt that which our aduersaries make no account of among themselues namelie that the same Naaman which is obiected against vs was newlie conuerted vnto the true God and was yet a nouice who also was not yet prouided to renounce both his substance and himselfe also but after a sort desired to retaine his old place and dignitie about the king The which if he should obteine Naaman knew that fact of his to be blameable and offensiue he sawe that it might easilie be that he should fall into that sinne which he declared vnto the holie prophet But when he had verie well vnderstood that it was not agréeable to true godlines he required praiers and intercession of the true God whereby he falling through weaknes might haue his fault forgiuen him Otherwise there is none which néed to aske pardon of
outward seruice which is conteind in ceremonies besides an inward worshipping Wherefore it is rightlie said Deut. 6 13. Feare the Lord thy God and serue him Moreouer Christ did fight with this place against the diuell saieng Matth. 4 10 Thou shalt worship the Lord thy God and him onelie thou shalt serue Wherevpon Augustine deuised a difference betwéene religious worshippings calling that which is onelie due vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is lawfull to doo vnto creatures he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his 49. epistle Ad Deo gratias and against Faustus the 20. booke and 21. chapter he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seruice which is onlie doone vnto the Godhead and he addeth that the same cannot in one word be expressed of the Latins Also in the 20. booke De ciuitate Dei and first chapter he wrote verie much of this matter Surelie for my part I haue not read of anie such distinction in the fathers before Augustines time And certeinlie Laurentius Valla vpon Matthew the 4. chapter affirmeth that There is no difference as concerning the words bicause the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well To serue God as men And he alledgeth a place out of Xenophon where a husband saith that he was readie with his soule that is his life to redéeme that his wife should not serue anie man in which place he vseth the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe the wife saith that she would redéeme with hir life that hir husband might not serue where the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written And Suidas saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to serue for reward And vndoubtedlie according to this sense the holie scriptures doo interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where it is commanded that there should be no maner of seruile worke doone on the sabboth daie it is written in the Gréeke text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gréeks signifieth a Handmaid and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Manseruant but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward Wherevpon in times past Latrones were called Mercenarie soldiers Whom some I knowe not how well haue thought so to be called as if one should saie Laterones as they that should gard the persons of kings and princes In Luke it is written Ye cannot serue God and Mammon Luk. 16 13. where for seruing the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written as common vnto both the seruices Paule also calleth himselfe in manie places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Rom. 1 1. Phil. 1 1. The seruant of Christ And in the Acts he saith that he continued among the Ephesians Acts. 20 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seruing GOD. And vnto the Colossians he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Col. 3 24. Serue God But Augustine himselfe séemeth not constantlie to haue reteined that difference for in the 94. question vpon Exodus he handling these words in the 23. chapter If thou serue other gods they will make thee fall to sinne In this place saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 33. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due vnto God himselfe in respect that he is our Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect that he is our God 13 But passing ouer the words One maner of honour is giuen vnto men and another vnto God let vs rather deale with the matter it selfe It cannot be denied but that the honor which we attribute vnto God is not that which we giue vnto men for that is the highest honor which is giuen to one onelie God and it chéeflie consisteth in these things First that we repose in him all the hope of our saluation that we account him for our chéefe happinesse by submitting our selues vnto him without adding of anie condition but euen simplie and absolutelie But vnto princes wée must submit our selues and all that is ours yet so as they command vs not to do things repugnant vnto the word of God But vnto God we are subiect without anie maner of condition or exception Furthermore it is necessarie that we beléeue in him simplie and absolutelie and that we declare him to be as the fountaine of all good things in giuing him thanks for all the benefits which dailie doo happen vnto vs and wée must declare his honor by outward calling vpon him Also some honor is due vnto the excellent creatures such as be princes prophets and godlie men Wherefore Augustine De ciuitate Dei the 22. booke and 10. chapter writeth that Those are to be honored in the right of charitie and societie For we hold them for our fellowes and brethren and therefore we loue them wée wish well vnto them and we ioie with them in their good hap Moreouer in his booke of true religion 25. chapter he saith that We must honor excellent men in respect of imitation by following the steps of their good life when as yet in respect of religion they must not be worshipped And of this kind of honor Paule wrote saieng In giuing honor go one before another Rom. 12. 10 Againe as brethren they are to be holpen with mutuall good turnes Further in the churches the saints are onelie commended and the noble gifts which God bestowed vpon them be celebrated after such a maner Luke 16 1. as Christ alloweth of the faithfull and diligent seruant which rightlie and prudentlie behaued himselfe in ordering of the monie which he had receiued But and if so be they will vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this kind of worshipping we will that they may retaine it so that they knowe the same distinction to be conteined in the holie scriptures They haue inuented also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would haue to be attributed vnto the most excellent creatures namelie vnto Marie and to the humane nature of Christ A difference of honors we disallow not but those things which apperteine onelie to the high God we can not suffer to be attributed vnto creatures Which thing out of doubt they doo for they prostrate themselues before images they light wax candles to them and at them they inuocate those dead men which are represented by them Augustine in manie places taketh awaie from all creatures churches priesthoods sacrifices and altars But that praiers be the sacrifices of Christians no man doubteth Yet the Papists haue communicated all these things not onelie vnto men departed this life but also vnto images and pictures and for the defense of their dooing they vse manie sophistications when as God notwithstanding plainelie speaketh and forbiddeth that images should in anie wise be made vnto religious worshipping And that which he hath absolutelie spoken and commanded must not be cunninglie shifted off by mans craftinesse 14 But it is good to
and sanctified vs and so inriched vs with the knowledge of him and with other heauenlie gifts as now we are destitute neither of strength neither of force neither of light neither of anie facultie to let vs whereby we should the lesse either will or worke aright And thus we shall reteine a chéerefull and quiet life euen in the middest of persecutions which often the world and satan doo stir vp so that we be most fullie persuaded by that holie spirit that we shall obteine eternall life and that not of our owne merits but by the grace of our Lord Iesus Christ which liueth and reigneth for euer Amen I beleeue in the holie catholike church the communion of Saints c. 35 This article of the faith is so aptlie knit vnto the other that goeth before The spirit is the root of the church Two similitudes as to any man that is of sound iudgement the former may séeme to be the root or stem of the latter out of which this latter article ariseth and buddeth foorth as a most fit branch And that is shewed vnto vs after this sort In whatsoeuer bodie life is placed the power and strength thereof is to guide and also by a most sure bond to vnite all the parts of the whole bodie by how great a space soeuer they be disseuered one from the other euen so the congregation of the godlie which commonlie if the beléeuers be considered of in respect that they be earthlie men is called the church how much soeuer it be compact of sundrie people and hath hir parts setled a great space one from another in the world and that as much as the vttermost quarter of the world is distant by the spaces of regions from the other part of the world yet neuerthelesse it is ioined knit and couched togither And for that cause it is by Paule compared to a bodie and that oftentimes in his epistles vnto the Ephesians and Corinthians Ephe. 4 12 and 5 23. 1. Co. 12 12 But by what bond the christians who so greatlie differ one from another whether respect be to their condition countrie or language are so strictlie knit togither it is sufficientlie vnderstood by the order which ioineth this latter article of our faith vnto the former For there our faith confesseth the holie Ghost and here it treateth of the bodie of the faithfull which with a sincere faith imbracing the doctrine of Christ is by him gathered togither in one What the name church signifieth And this congregation by a Gréeke name is called Ecclesia which signifieth no other thing than a multitude called togither For it is compact of them which by the holie Ghost are called vnto the christian faith from the which they be excluded which by an humane motion or persuasion or double heart or by anie other sinister meanes without anie instinct of the spirit of God doo ioine themselues vnto it A similitude Euen as if one should artificiallie ioine vnto a humane bodie some péece of a bone of a sinew of a gristle or else a péece of flesh these be not therefore accounted parts of that bodie séeing they are not moued by the life thereof but they altogither depend of this cunning art Euen so indéed we acknowledge that the communion of saints is here found vpon the earth to wit the congregation of the faithfull the which is gathered togither in one not by the will of man or by anie cunning craft of the world but by the onelie spirit of Christ not doubtlesse that it should be conteined togither in one place but that it should reteine one true vnderstanding of faith The church is a mysticall bodie 36 By these things therefore ye vnderstand that the church is a mysticall bodie the which is gouerned by the holie Ghost Hereby also it is manifest enough who they be that apperteine vnto the same and who liue out of the communion of it Further it is not obscure how aptlie the name of church agréeth vnto it First it is euidentlie proued that this maruellous bodie is gouerned by the holie Ghost by those words which Paule teacheth in the epistle to the Ephesians We saith he be one bodie and one spirit Ephe. 4 4. Againe also it is more plainlie shewed in the first epistle to the Corinthians 1. Co. 12 13. By one spirit we are all baptised into one bodie and haue droonke of one spirit Wherevpon it followeth that whosoeuer be destitute of that spirit doo not belong to this bodie For he that hath not the spirit of Christ how can he assure himselfe to be a member of that bodie whereof Christ is the head and in whom there is no other life than the diuine spirit it selfe Vndoubtedlie it sufficeth not it sufficeth not I saie to put on certeine colourable shewes whereby we should be taken by the iudgement of men for members of that bodie Peter was called of Christ blessed not bicause he confessed him with outward voice to be the sonne of God but bicause neither flesh nor bloud nor anie humane reason had reuealed vnto him so great a mysterie but onelie the heauenlie father Paule also in his first epistle to the Corinthians in the place aboue recited writeth that No man can saie that Iesus is the Lord but by the holie Ghost By which places it is manifest what confession at the least is required in the church namelie not that which procéedeth of mans sense but that which is stirred vp and brought foorth by the spirit of God For otherwise the diuelles themselues and also the Mahumetanes in their Alcoran doo ascribe a certeine honour vnto Christ while they confesse his praise 37 But here might appeare some difficultie Whether and how farre foorth the church is inuisible What Is the church inuisible that it cannot be perceiued in the world with corporall eies And dooth not the verie sense it selfe tell that the companie of men is there gathered togither for celebrating and calling vpon the name of Christ How then is that beléeued which is séene Is faith caried vnto those things which be most manifest and are subiect euen to the senses themselues Herevnto we answer that the multitude of men which outwardlie professe Christ are indéed séene of vs but not suffâ—icently knowne of vs bicause we apprehend it with our outward sense as it hath béene said But we beléeue certeinlie that this companie of men dooth so come togither as neuerthelesse it is no humane worke A philosopher or some other heathen man would obiect that such assemblies be sects of men which might spring vp of diuerse and sundrie opinions and be brought foorth into light according as places and times require Vndoubtedlie we liue not by the industrie of men but this worke must be attributed to the spirit of GOD whome we haue before confessed Neither must we passe ouer the cause Whie the church is called Catholike whie the church is called
by faith are vnited vnto Christ the head of the church Whereof it may be soundlie concluded that it is a peculiar gift for them which be true members of this bodie vnder the head Christ And this treatise of the remission of sinnes we will for the easier vnderstanding diuide into thrée points to be considered Three things to be considered Of which the first is that we by the grace and spirit of Christ be made partakers of the remission of our sinnes But here must we sée by what waie and means the Lord is woont to giue this grace and spirit the which we cannot otherwise define than by faith For the benefits which God offereth vnto vs are méet to be receiued of him that will inioie them And faith is nothing else but a receiuing of the mercie of GOD which is offered vnto vs by him Whervnto there be two things necessarilie required Two things necessarilie required in faith one is that that be offered to vs which is good the other that we giue our consent But to receiuing consent we haue néed of the spirit that should inwardlie persuade the mind for otherwise a man by reason of his naturall corruption would turne awaie himselfe as to whome these promises of God these mercies offered and this remission of sinnes might naturallie séeme not likelie to be true and to be of no great weight And he would be far from the through consideration of them séeing as the philosophers themselues also saie he would no lesse be blinded vnto diuine things than the mole is at the light of the sunne Whereof there is a testimonie of Paule to the Corinthians The naturall man saith he vnderstandeth not those things which be of God for they be foolishnesse vnto him that we may haue néed of that inward moouing least we should refuse the benefit which is offered vnto vs. And indéed in this moouing there be two excellent gifts The first is that we acknowledge the gift and mercie of God offered vnto vs. The second that the things which be offered should be pleasing vnto vs and that by giuing our assent we receiue and imbrace them Which for the most part is granted vnto vs none otherwise to be vsed but as it is set forth to vs by the word of God how excellent and great soeuer the mercie of God is by the which he fréelie forgiueth our sinnes Acts 10 44. Wherefore it is written in the Acts of the apostles While Peter yet spake the holie Ghost fell downe vpon them which heard him Rom. 10 17. And by Paule vnto the Romans it is said that Faith is by hearing and hearing by the word of God So as the church preaching continuallie the word of God by hir ministers and in such sort offering in hir sermons reconciliatiō by Christ it giueth remission of sinnes in that by the outward ministerie it pronounceth the same out of the words of the scripture by the which through attentiue ears as through a conduit both the grace and spirit of Christ doo slowe in euen vnto our hart Wherfore it is most firmelie concluded that the word of God by the verie same means which I haue spoken is the originall of the remission of sins Which thing séeing it is set foorth in the church onelie it followeth that the sinnes be forgiuen no where else Sacraments be visible words 45 An other consideration we will adde which concerneth the sacraments the which be visible words of this absolution For euen as the word soundeth and is heard in the voice so in a visible and euident signe a sacrament dooth speake and admonish vs vnto the which we giuing credit obteine in verie déed that which it dooth promise and signifie Neither doo we otherwise giue credit vnto the signification hereof than by the motion of the same spirit of Christ which we haue aboue declared But thinke you not that sinnes be forgiuen by the vertue of the worke that is wrought through receiuing of the sacrament seeing this we obteine by faith while we beléeue that which it visiblie teacheth vs according to the institution of Christ to wit that a sacrament may be of the same value that the word of God is The same thing is offered by the word that is doone by the sacraments For euen as this word signifieth and giueth in verie déed vnto the beléeuers whatsoeuer it dooth promise so baptisme being by faith receiued both signifieth and giueth to the beléeuer remission of sinnes the which it promiseth by a visible speaking But indéed it might be obiected vnto me If so be that sins as it hath béene said be forgiuen vnto them which beléeue the word of Christ as by preaching it is set foorth to vs how can they then againe be forgiuen by baptisme I answer that as touching God both the one and the other absolution is all one and as concerning our sinnes the remission is one and the same The which neuerthelesse is as often confirmed and renewed in vs as we giue credit vnto the words whereby the same is signified vnto vs whether it be by word of mouth or by visible signe it is all one So that how often soeuer we either heare the word or receiue the sacraments in faith the remission of sinnes is assured vnto vs whereby no small faith is inwardlie powred into vs. A benefit of the sacraments And it ought to séeme no maruell vnto anie man wherefore the sacraments be ordeined by Christ séeing that by them his pleasure is that the strength of the spirit should haue recourse into the beléeuers no lesse than by the outward word of the scripture euen as we are taught by dailie experience but yet so as neither of these can profit anie man without faith Wherefore we haue hitherto declared two meanes by which the remission of sinnes is extant in the church according to the two waies whereby the word of God is set foorth vnto them that beléeue But and if thou demand which of the sacraments by name signifieth this remission of sinnes in the church I answer that it is baptisme in the which we being washed with visible water is a signe that we by Christ obteine spirituall clensing And that is it which Paule teacheth vnto the Ephesians that God hath purged his church with the washing of water through the word of life Ephe. 5 26. 46 But now let vs sée Of excommunication what is the third meane of this remission of sinnes The church by the singular gift and grace of Christ hath right and authoritie as it hath béene alreadie said to cut off from hir by excommunication them that be obstinate The order whereof Christ hath described and taught vnto hir in the Gospell of Matthew Mat. 18 17. where he speaketh of brotherlie correction whereby men being admonished that vnlesse they did repent it should procéed euen to the vttermost punishment of separation the which so long may stand in
wouldest not But here also is ment of the antecedent will of the signe Whether Christ were let that he could not gather the elect together whereby God by his prophets preachers apostles and scriptures manie times inuited the Iewes to flie vnto him by repentance which yet they refused to doo But yet God by his effectuall will which they call consequent perpetuallie drew to him those that were his neither was there euer anie age wherein he gathered not togither as manie of the Hebrues as he had predestinated Therefore Augustine said Those which I would I haue gathered togither although thou wouldest not They thinke also that this maketh on their side which is written in the beginning of the epistle to the Romans Rom. 1 20. How the Gentiles were said to be inexcusable concerning the Gentils namelie that they were inexcusable which they saie could not haue bin said vnles vnto euerie man were giuen so much grace and helpe as might suffice vnto saluation But this is to be knowen that the apostle in that place intreteth only of knowledge namely that the Gentiles could not excuse their sins for that they had not a lawe giuen vnto them of God as had the Iewes neither for that God had not in such sort opened himselfe vnto them as he manifested himselfe vnto the people of the Iews Ye knowe God saith he by his creaturs and by the light of nature ye wanted not the knowledge of right and of wrong therefore ye are inexcusable Wherefore wée must not thinke that this sentence extendeth further than for the which Paule spake it And if also thou weigh the matter better thou shalt sée that the Ethniks and vngodlie men against whom the apostle writeth thought not that they wanted strength to performe those things which they knew to be vpright forsomuch as they ascribed all things vnto frée-will So as the apostle verie well concludeth against them as if he should haue said Doo ye thinke that ye haue strength inough so that ye iudge that ye haue no néed of Christ But forsomuch as I haue prooued that ye wanted not knowledge haue notwithstanding liued wickedlie I doo therefore inferre that ye are inexcusable Furthermore infirmitie and want of ablenesse excuseth not séeing that we haue it not in our selues by creation and by our first institution but by the fall and sinne which was brought in into our whole kind by the first man The Ethniks also were inexcusable for that they performed not that in ciuill iustice which laie in them to doo Wherefore nothing can bée inferred of this palce which can prooue the sentence of the aduersaries They thinke that this also maketh with them Rom. 3 29. which is spoken in the selfe-same epistle to the Romans Is God the God of Iewes onelie and not of the Gentiles also Yes of the Gentiles also They labour of this place to inferre that God giueth vnto all men sufficient aid for that he is the God of all men But they should consider that Paule there reproueth the Iewes for that they thought that the beneuolence grace of God was so bound vnto them that the Gentiles were vtterlie excluded so then he declared that God hath not only elected som of the Iewes but also hath his elect amongst the Gentiles Neither followeth in therefore of necessitie that vnto all the Gentiles should be giuen grace which might suffice vnto saluation séeing that neither all the Iews were partakers of such grace And wée speake this God is the God of all men not as though we denie God to be the God of all men for we knowe that euen the wicked also will they or nill they are subiect vnto him neither can they auoid his prouidence whom although he bring not to eternall saluation yet at the least waie he punisheth them for their euill deserts Whose God God is peculiarlie said to be But he is peculiarlie said to bée the God of them vnto whom he hath giuen to acknowledge him for their God and hauing acknowledged him to worship him 47 But that place séemeth to be of more difficultie 1. Tim. 4 10. which is written vnto Timothie where God is called the sauiour of all men and especiallie of the faithfull How God is said to be the sauiour of all men In which words this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sauiour is to bée taken not as though God giueth vnto all men eternall saluation but as it signifieth that he preserueth and defendeth all men from manie euils which otherwise the diuell practiseth against them For so great is his rage against mankind that if he were not restreined of God he would destroie all things he would suffer no common-welth nor church but would bring to naught both goods and all things whatsoeuer perteine to mans life So therefore God is the sauiour of all men in that he driueth awaie so great euils from men But as touching eternall saluation that is to be vnderstood of the elect onelie and therfore it is added Rom. 10 21. And especiallie of the faithfull For séeing they are predestinated they aboue all other attaine vnto this benefit They wrest that also out of the prophet Esaie Esaie 65 1. which also Paule hath a little after in the same Epistle All daie long haue I stretched out my hands vnto a people that beleeueth not but speaketh against me Out of which place they can gather nothing else but that which hath oftentimes bin said namelie that all men vniuersallie are inuited of God that the prophets were sent indifferentlie vnto all men that the scriptures are set foorth to all men But this makes nothing to the grace of efficacie whereof we speake we grant also that he standeth at the dore and knocketh Apoc. 3 20. will enter in if anie man will let him in But this they should adde that there is no man who can of himselfe open but it is necessarie that it be first giuen vnto him of the méree goodnes of him that knocketh And to commend also the mercie of God they bring a sentence of Esaie Though a mother can forget hir children Esai 49 15. yet will not I forget thee Which sentence doubtles verie little or nothing at all perteineth to this matter wherof is now intreated Who euer denied but that God is constant of faith standeth to his promises couenants This doth God in that place promises of himselfe namelie that he will not forget his promise And we also eueriewhere hitherto haue taught that the predestination of God is most certeine wherfore whether this place of Esaie be vnderstood of predestination or of the couenants and promises yet dooth it not therof followe that it is to be vnderstood of all men Pighius also cannot abide that which both Augustine and we saie namelie that The reprobate doo serue the purpose of God Whether the reprobate doo serue the purpose of God to
made a lier Wherfore if he haue called vs by a iust effectuall calling no doubt but he will performe the worke that he hath begun that on the daie of the Lord whether the same be the time of our death or the last time of inquisition when as sentence shall be giuen vpon all mortall men we shall be reserued vnblameable by him although we haue oftentimes fallen in this life which is our owne infirmitie Touching this faith of GOD it is written vnto the Romans Rom. 3 3. What if some of them haue not beleeued shall their vnbeleefe make the faith of God of none effect God forbid Paule in the first chapter of the first epistle to the Corinthians 1. Cor. 1 8. Pauls maner of reasoning séemeth to reason on this wise Now haue yee obteined grace by Christ and by him yee haue obteined manie gifts wherfore ye shall haue that which remaineth that yee may be vnblamable in the daie of the Lord. Neither was the same written in anie other sense by the same apostle in the epistle to the Romans Rom. 11 29. The calling and gifts of God are without repentance Wherefore let vs also vse this kind of argument if as it happeneth at anie time our mind doo quaile A most cōfortable argument in the deiection of our mind An obiection We be called to saluation we haue giuen credit to him that calleth we haue obteined remission of sinnes and haue gotten no meane gifts wherefore we shall be saued and God will not cast awaie the works of his owne hands Thou demandest touching thy calling how I am able to determine whether it be an effectuall calling or no of the faith wherewith thou art indued whether it be a temporall faith An answer therevnto Rom. 8 16. I say that The spirit of Christ doth beare witnes with our spirit that we be the sonnes of God which token of the elect Paule taught the church in his epistle to the Romans Secondlie these things may be knowne by the effects and as the Schoole-men saie à posteriore that is by that which followeth after Good works doo make our calling and election certeine for Peter in his latter epistle and first chapter after he had spoken largelie of works he added verse 10. Wherefore brethren indeuour your selues rather to make your calling and election sure But if thou shalt againe demand Séeing the spirit of our neighbour is not well knowne vnto vs can there be anie other waie for vs to iudge of him than by works Assuredlie Christ left no other meanes whereby we should iudge of our neighbours Matt 7 16. for he said By their fruits yee shall knowe them How we may iudge of our neighbour and charitie ought to persuade euerie man that when thou shalt sée thy brother to be cōuersant in the church to lead an vnblamed life and to mainteine the right professed faith of such a man hope thou well And Paule was in good hope of the Corinthians 1. Cor. 1 8. partlie of charitie whereby he imbraced them and partlie for their works sake and gifts of the holie Ghost the which appéered to be manie in their church partlie he was led by the spirit whereby he was warned that in that place there was much people which perteined vnto God Acts. 18 10. Of Grace In Rom. 1 verse 21. Look before place 1. art 38. Abstracts are knowne by their concrets 7 This place putteth vs in mind to speake somwhat of grace Nounes which as the Logicians say be put abstractlie as substantiues are vsuallie declared by their concrets or adiectiues the significations of which are more readier to the sense Wherefore let vs first sée what is signified among the Latins by this word Gratiosus that is Gratious He is said among all men to be gratious whom all men fauour and vnto whom good will is commonlie borne euen so in the holie scriptures men are said to be gratious which haue found grace with God for so the scripture vseth to speake of them whom God dooth fauour and vnto whom he extendeth his loue We are one waie gratious before God and an other waie before men Howbeit as concerning this there is a great difference betwéene God and men for men fauour none but him in whom they find things whereby they may be allured drawne to loue Wherefore it behooueth that he which will be loued of men haue in himselfe the causes of loue and good will But contrariwise God findeth nothing in men woorthie to be beloued whereby he might be induced to loue them for he himselfe first loued vs and through that loue he hath bestowed vpon vs whatsoeuer we haue that may please him The grace of God is taken two maner of waies Wherefore the name of grace in the holie scripture is vnderstood two waies First chéeflie doubtles it signifieth the good will of God towards men and the franke and frée fauour that he beareth vnto the elect Secondlie forsomuch as God dooth indue his elect with excellent gifts grace dooth sometimes signifie euen those gifts which are fréelie bestowed vpon vs by God This two maner of significations of grace being well knowne dooth plainlie shew with how great a diuersitie our aduersaries and we affirme one and the same sentence For both of vs saie that a man is iustified by grace but this is the difference that they vnder the name of grace vnderstand those gifts which are bestowed vpon them that be iustified namelie the habits or grounded dispositions which be powred into them moreouer good works and such other things as God worketh in the elect But we forsomuch as we sée that so long as we are in this life these gifts through our corruption are vnperfect denie that we can be iustified by them or that Gods iudgement can by anie means be satisfied by them wherfore we vnderstand that to be iustified by grace What is to be iustified by grace and by the grace of Christ is to be iustified by the onelie méere and sincere good will of God which he beareth vnto vs of his owne onlie mercie We saie also that we be iustified by the grace of Christ which his father beareth him for séeing he is most gratious before him he bringeth to passe that the father also loueth vs in him as his members and brethren by faith 8 But the School-men feigne to themselues that grace is an habit powred into the soule whereby the soule may the easilier be stirred vp be the readier to doo good works A deuise of the School-men learned out of the Ethiks of Aristotle which deuise of theirs they are not able anie waie to confirme by the holie scriptures And they séeme to haue taken it from the philosophers who teach in their Ethiks that Faculties and powers are strengthened by the habit of the mind whereby they be able to performe that which before they could not or
by faith taketh nothing awaie from the truth of things dooth not take awaie anie whit from the truth of the thing Wherefore verie manie are far deceiued about the matter of the Eucharist for when we affirme that by faith we doo eate the flesh of Christ and drinke his bloud they straitwaies conclude that therfore we haue not these things indéed as though that by faith we apprehend a false flesh of Christ or a feigned bloud of him Neither yet is that true which was taken as granted that we in anie wise haue sinne bicause it is not imputed vnto vs for séeing they which be iustified doo striue against sinne and suffer not the same to haue dominion ouer them therefore after a sort they are iudged to haue no sinne On the behalfe of charitie that it dooth iustifie that is woont to be obiected which we read in Iohn God is charitie 1. Iohn 4 8. and he that dwelleth in charitie dwelleth in God and God in him Howbeit this place is not verie proper for charitie for else-where it is written also He that eateth my flesh and drinketh my bloud Iohn 6 54. dwelleth in me and I in him And againe He that dwelleth in me and I in him Iohn 15 5. this man bringeth foorth much fruit And of them also which kéepe his commandements he saith that He and the father will come and dwell with them Iohn 14 23 Wherefore thou séest that this abiding which they obiect against vs dooth happen vnto vs through manie instruments or meanes and yet is there not anie man that will affirme vs to be iustified by all these things Not all these things by which God and Christ dwelleth in vs doo iustifie vs. Wherefore we néed not labour to knowe by what meanes it commeth to passe that Christ and the father dwell in vs and we in them but we must rather consider what is that by the which he first and principallie dwelleth in vs. And certeine it is that such a coniunction springeth not of anie other cause than of election Rom. 8 28. predestination and calling according to his determinate purpose as the apostle hath contriued togither these things in the epistle to the Romans And there is no doubt By faith we first answer vnto the calling of God but that we first of all by faith answer vnto the calling of God Neither dooth experience teach vs otherwise When anie thing is promised vnto vs by some man we then first of all cleaue vnto him when we giue credit vnto his saiengs Wherefore Paule in another place wrote Ephe. 3 17. that Christ dwelleth in our harts by faith VVhat is the vnion of the godlie with Christ In Rom. 8 at the beginning 35 Now must we sée what it is to be in Christ First commeth in place that which is common vnto all mortall men for the sonne of God bicause he tooke vpon him the nature of man is ioined with all men For séeing they haue fellowship with flesh and bloud as testifieth the epistle to the Hebrues Heb. 2 14. What maner of coniunction we haue with Christ he also was made partaker of flesh and bloud But this coniunction is generall and weake and onlie as I may terme it according to the matter for the nature of man far differeth from that nature which Christ tooke vpon him For the humane nature in Christ is both immortall and exempted from sinne and adorned with all purenes but our nature is vnpure corruptible and miserablie polluted with sinne but if the same be indued with the spirit of Christ it is so repaired as it differeth not much from the nature of Christ Yea so great is that affinitie as Paule in his epistle to the Ephesians saith Ephe. 5 30. that We are flesh of his flesh and bones of his bones Which forme of speaking séems to be drawne out of the writings of the old testament for trulie thus doo brethren and kinsfolke there speake one of an other He is my bone Our bone and our flesh is the Hebrew phrase and my flesh For they being come of one and the selfe-same séede of the father and wombe of the mother séeme to acknowledge vnto themselues one matter common to them all wherevnto this furthereth also that children drawe of their parents not onlie a carnall and corpulent substance but also wit affection and disposition The verie which thing commeth to passe in vs when we are indued with the spirit of Christ for besides our nature which we haue common with him we haue as Paule doth aduertise vs in the first to the Corinthians 1. Cor. 2 16. Phil. 2 5. his mind and according as Paule requireth the Philippians the self-same sense Let the selfe-same sense saith he be in you which was also in Christ Iesu This knitting of vs togither with Christ Paule expressed by the similitude of ingraffing A similitude wherein are very well perceiued those two things which we haue now rehearsed for the yong slip that is graffed and the stocke whereinto it is graffed are made one thing Neither onelie are the matters which were diuers ioined togither but they are also nourished togither with one and the selfe-same iuice spirit and life The selfe-same thing the apostle testifieth to be done in vs when he saith that we are graffed into Christ Rom. 6 15. The same also doth our Sauiour teach in the Gospell of Iohn when he calleth Himselfe the vine Iohn 15 5. and vs the branches for the branches haue the selfe-same life common with the vine trée for they all spring out by one spirit and bring forth one and the selfe-same fruit Paule also in his epistle to the Ephesians Eph. 5. 23. compareth with matrimonie that coniunction which we haue with Christ for he saith that the same is a great signe betwéene Christ and his church For euen as in matrimonie Our coniunction with Christ is compared with matrimonie not onelie the bodies be made common betwéene man and wife but also their affections willes are ioined togither so commeth it to passe by a sure and firme ground betwéene Christ and his church Wherefore the Apostle pronounceth them frée from sinne which doo abide in Christ and are in him after such a sort as I haue now declared to the end they may liue his life be of the same mind that he is and bring foorth such fruit of works as differ not from his fruits And they which are such cannot feare condemnation or iudgement for the Lord Iesus is saluation it selfe as his owne name declareth wherefore they which are in him stand in no perill to be condemned Herevnto we adde that they also are in Christ Who are in Christ which in all their affaires depend vpon him and who are mooued by his spirit whatsoeuer they take in hand or doo for to depend vpon him is nothing els than in all things that we go about
to haue a regard vnto him and onlie to séeke his glorie And they that are led by his spirit followe not the affections and prouocations of lusts Hereby it is manifest in what sort faithfull and godlie men are in Christ It is prooued that the faithfull are in Christ by all kinds of causes and that by all the kinds of causes For Christ and we haue all one matter also we haue the selfe-same first entrances of forme for wée be indued with the self-same notes properties and conditions which he had The efficient cause whereby we are mooued to worke is the same spirit whereby he was mooued Lastlie the end is all one namelie that the glorie of God may be aduanced 36 Furthermore In 1. Cor. 12 12. euerie assemblie and congregation of men which tendeth to a definite and certaine end and is gouerned by prescript lawes may be called a bodie What societies are said to be one bodie Wherefore a citie a common-weale a kingdome are called certaine bodies bicause they haue a certaine end to wit that men may both be in good state as touching the bodie and may liue according to vertue But the bodie of Christ A declaration what the bodie of Christ hath respect vnto which is the church hath not onlie respect vnto this but vnto eternall life also and it hath all these things in common namelie God Christ the holy Ghost the word of God grace the sacraments and it hath respect vnto the things of this world which pertaine to mutuall helping one of an other And this bodie is gouerned by the ordinances and saiengs of the holy scriptures and it liueth by the spirit of Christ Of this bodie we haue an article of the faith Two maners of coniunction of the members of this bodie And of this thing we haue an excellent article of our faith wherein we confesse the catholike church to be the communion of Saints But in the members of this bodie there is obserued two sorts of coniunction one is that which they ought to retaine among them selues and the other that which they ought to haue with Christ Touching this thing we are verie well instructed in the fourth chapter to the Ephesians verse 16. where it is written that By the head Christ is ministred life and spirit by the ioints and knitting togither of the members into the whole bodie that according to the measure of euerie part there may be an increase in the bodie The same is also shewed in the second chapter to the Colossians verse 19. The wicked are not verelie of the bodie of Christ which is the church By which words it appéereth that wicked men are not verelie of the church séeing the spirit is not instilled into them by Christ the head Indéed they may be conuersant in the church but they cannot be of the church It is a méere imagination brought by our aduersaries that there can be withered and dead members in the bodie of Christ the which may be reuiued againe A dead part of a body is no more called a member of the bodie 1. Cor. 6 15. A member that is dead is a member no more neither yet ought to be called a member vnlesse thou wilt haue it all one that to be a man which is but the signe of a man And Paule said in the epistle vnto the Corinthians Shall I take the member of Christ and make of it the member of an harlot As if he had said These things are repugnant one with another that we should be the members of each of them A most neere coniunction betweene Christ vs. Wherefore this similitude declareth what maner of coniunction ought to be amongst vs and with Christ And certeinelie euen as we haue said we be so ioined with Christ as we be called flesh of his flesh and bone of his bones bicause through his incarnation we are made of the same nature and kind that he is of and afterward his grace and spirit comming to vs we are made partakers of his spirituall conditions and properties Cyrill as it hath béene aboue declared Wherefore Cyrill writing vnto Reginas of the right faith said that Our flesh is togither in one substance with the flesh of Christ and those that otherwise would iudge he held them accursed 37 And for the proouing of so great a coniunction betwéene vs Christ there is no néed of the corporall and substantiall presence of the bodie of Christ as manie indeuour to prooue in the Eucharist For we should haue neuer a whit the more profit or cōmoditie by the same than if we confesse Christ to be in heauen as touching his bodie A similitude For we sée that christians may be members one of another and that most néerelie knit togither although some of them liue in England some in France and some in Spaine But if so be this be granted as touching the members themselues whie shall it be an absurd thing to grant the same touching the head that by this spirituall coniunction it may both be in heauen and also be ioined spirituallie with vs A similitude The verie which thing we sée come to passe in matrimonie wherin the holie scripture declareth Matt. 19. 6. that Man and wife are one flesh which thing our aduersaries are constrained to grant no lesse to be true when man and wife are somtimes in sundrie places distant one from another than when they dwell in one house togither If so be then it be so in them To this coniunction betweene Christ and vs there is no need of his corporall presence whie should we denie that the bodie of Christ may be ioined vnto vs in such sort as we may be one with him although by substantiall and corporall presence in the Eucharist he be absent from vs They are euer flieng vnto that sentence of the Lord This is my bodie as though it may not otherwise be vnderstood but that there must be affirmed a naturall presence when neuertheles we will confesse it to be the bodie of Christ into the which we neither be transubstantiated neither is it required that any of vs in corporall presence should be ioined with other as concerning place But of these things we will speake verie largelie else-where Touching the adoption of the children of God out of the eight chapter to the Romans verse 15. 38 This place séemeth to require that we speake somewhat also of the adoption of the children of God The lawyers as it is in the institutions define adoption to be a lawfull act which dooth imitate nature A definition of adoption How arrogation differeth from adoption found out for the comfort of them which haue no children Further they make a distinction betwéene adoption and arrogation for they saie that it is arrogation when he that is his owne man and at libertie is receiued into the sted of a sonne but adoption is when he that
also against the Puritans saith It is better for them which cannot kéepe themselues chast to marrie wiues and to sinne but once onelie rather than dailie to wound their minds with corrupt actions But I would not herein allow the opinion of this father bicause he affirmeth that those doo sinne which hauing made a vow of chastitie doo contract matrimonie for so long as they obeie the voice of God they intangle not themselues with sinne Neither doo I anie more allow of that his reason wherein he saith that One sinne may be committed for auoiding of another sinne which is greater than that But my purpose onelie was to shew by his words that matrimonie is verie necessarie vnto such as cannot kéepe themselues chast 8 Wherefore I returne to that which is obiected vnto vs out of the words of the apostle in the first epistle to the Corinthians the seuenth chapter In 1. Cor 7. verse 5. Whether matrimony through these words of Paule be taken away from ministers Séeing that ministers of the church ought continuallie to be occupied in praier it is necessarie that they lead a sole life otherwise they shuld not be able to execute the ministerie We answere that the ministers of the church as touching their liuing and other functions which haue respect to the life of man are in the same state that the common people be Wherefore if they be in matrimonie let them in the more solemne fasts and praiers absteine as well as other men in such sort as the apostle hath giuen counsell and in other things which be common and vsuall they are not forbidden to vse matrimonie Otherwise thou mightest inferre that they should euermore fast bicause Paule granteth abstinence for a time from the dutie of matrimonie not onelie for praiers sake but that they may also giue themselues vnto fasting I grant indéed that Ambrose The sentence of Ambrose is discussed vpon the first epistle vnto Timothie the fourth chapter affirmeth this to be the cause of the sole life of ministers that they ought alwaie to be in a redinesse to minister baptisme vnto such as should be in extremitie of their life or else to distribute the holie mysteries which he saith was accustomed to be doone once in a wéeke vnlesse that otherwhile by reason of strangers it was vsed more often And small was the number of ministers in those daies In that great citie of Milan there was but one bishop seuen decons a verie few elders or priests namelie two in euerie particular church He saith that priests in the old lawe might haue wiues bicause they were not constrained to minister continuallie They were distributed into many companies namelie into 24. and into manie turnes as appéereth in the booke of the Chronicles 1. Chron. 23 24 and 25. Luk. 1 8. the which thing Luke also testifieth when he maketh mention of Zacharie the father of Iohn Baptist 9 In these words of Ambrose two things must be well examined First how strong the difference is which he bringeth betwéene the ministers of the old lawe and also the ministers of the new lawe Afterward let vs sée whether the worke of matrimonie as he affirmeth saith haue polluted the ministers of the church and the priests of the old lawe Touching the first I knowe there were those companies and turnes of priests which he reherseth but so in like manner doo I knowe Before Dâ—uids time and at the first there was no distinction of priests by companies and turnes Exo. 29 38. that they were instituted by Dauid Salomon Iosias and such other But how was it before Dauid and from the beginning Certeinelie we read in Exodus that it was the office of the high priest euerie daie morning and euening to offer incense and to minister in the temple Which if afterward it were otherwise ordered The remisnes thereof afterward was not onlie for the worke of marriage that dooth not more respect the work of mariage than some certeine rest otherwhile to be granted vnto the priests Furthermore Augustine sawe that this appointment of companies and turnes is not inough to prooue this matter For in his questions vpon Leuiticus the 82. question he disputeth singularlie of this how the high priest was able euerie daie both morning and euening to offer a swéet sauour If the question be saith he of sicknes and impediments of health a man may saie that he might haue béene preserued by the fauour of God from being sicke But what shall we saie of procreation of children For séeing hée was made vnpure by meanes of the act of generation he might not haue accesse vnto the ministerie And that he absteined from the companie of his wife that were a hard saieng forsomuch as the high priests both married wiues and also begat children How the high priest in old time might indeuor to haue children Either saith he the incense offered was sometime intermitted which thing the sense of the scripture séemeth not to beare séeing this kind of ceremonie was commanded to be doone continuallie and euerie daie or else he saith it might be attributed to a certeine peculiar holines of the priest that he should not be defiled by the worke of matrimonie as if so be that he chéeflie aboue other men enioied that prerogatiue Augustine Howbeit Augustine in the second book of his Retractations séemeth to haue found out another solution to himselfe and saith The lawe commandeth that after the act of generation the man should be vnpure vntill the euening then hauing washed his garments hée shall become cleane at the euening when as all the whole daie he had béene vnpure Wherefore the high priest in the morning after he had ministred might indeuour to haue children and then was he vncleane vntill the euening at which time his garments being washed and purification being vsed he was become pure and in the euening might minister Thou séest here that Augustine flieth not vnto that distribution of the priests into turnes and courses bicause such kind of orders were nâ—t alwaies distinguished yet he agréeth with Ambrose that the worke of matrimonie did defile the husbands But in the time of Ambrose as he himselfe writeth there were but a few ministers and they were to minister euerie daie In these daies when as the multitude is so great and that there be found an infinite number which scarselie thrée or foure times in the yéere execute their holie function and doo in a maner neuer baptise or administer the sacrament what hinderance haue they by this rule of Ambrose but that they may marrie wiues when they burne and haunt the companie of harlots Epiphanius Epiphanius against the Valesian heretiks confesseth that There was a canon and tradition touching the sole life of ministers but he himselfe confesseth that it was not obserued in his time when as in the ministerie there were manie which begat children in matrimonie whom neither he condemneth nor yet iudgeth
men are not borne of faithfull parents all men are not admitted either vnto baptisme or vnto the preaching of the Gospell And some are catched quicklie Wisd 4 11. least corruption should change their harts and others are left to themselues who in processe of time become euill and so perish And among those which doo heare all one preaching all are not drawne by God wherevpon Christ saith No man commeth vnto me Iohn 6 44. vnlesse my father shall drawe him By which words it appéereth plainlie that there be some which are not drawne Augustine Wherefore Augustine said If thou wilt not erre I would not haue thée to iudge why God draweth one man and yet draweth not another And yet for all that is not frée will taken awaie for whether a man be drawne or not drawne there is no violence doone onelie compulsion is an enimie therevnto as we haue taught before Besides this sole life is called a grace or a frée gift of God and of graces it is written in the first epistle to the Corinthians 1. Cor. 7. 7. that the holie Ghost distributeth them as he will But and if that those graces whereof the apostle there speaketh 1. Co. 12 11. as prophesie wisedome knowledge toongs c were more profitable vnto the church and tended more to edifieng than dooth sole life and yet were not giuen vnto all men why would we haue sole life to be granted vnto all men alike An obiection 14 Perhaps some man will saie that all men also might haue those gifts so that they would beléeue Matt. 17 20. for Christ said If we had faith as the graine of mustard seed the verie hils should be obedient to our voice And vnto the Romans it is written Rom. 12 3. that These gifts are giuen to euerie one according to the measure of faith Moreouer A solution twoo things we may saie namelie that this faith is not the same wherewith we be iustified which is common vnto all beléeuers but it is the faith of miracles not granted vnto all men Yet also if these sentences be vnderstood of the faith whereby we are iustified neuertheles the argument should be féeble bicause all christians which beléeue in Christ haue faith howbeit not of themselues but rather of God and those graces doo not accompanie euerie degrée of faith And according as the holie Ghost dooth giue the same vnto men euen so dooth he distribute sundrie degrées of faith Neither is it our selues which appoint the measure vnto our faith but God as he will dooth temper the same But the first answer is weaker for we sée that the wicked which be strangers vnto Christ and destitute of a iustifieng faith haue sometimes such graces As God predestinateth to the end so he giueth means to the same as they shew foorth miracles Finallie as God hath predestinated euerie one of his elect to the end of eternall life so hath he also predestinated the meanes which may bring them vnto the same and that to euerie one as was conuenient A similitude Galen We sée that in the members of the bodie all members as Galen De vsu partium witnesseth haue not all one sort of powers and instruments And that we be members in the bodie of Christ the scripture doth most manifestlie teach wherefore we must not saie that all men haue atteined to abilities and gifts alike Paule dooth testifie the same who speaking of sole life bringeth in the word gift when he saith verse 7. Euerie man hath his gift and he addeth therevnto proper so that one hath it after this maner and another after that And Christ in the 19. of Matthew Matt. 19 11 All men cannot receiue this saieng saue they to whom it is giuen he that is able to receiue this let him receiue it 15 Neither dooth can in that place signifie To will as some doo imagine Can in these places signifieth not to will if we shall diligentlie weigh the text of the historie It is written in the eight chapter of the booke of Wisedome No man can be chast vnlesse thou giue it vnto him whereby that scripture teacheth that there be some vnto whom it is not giuen And this is a maruellous furtherance to our commoditie that we be rather gouerned by the will and appointment of GOD than by our owne Neither dooth the same thing make a little to the extolling of the maiestie and prouidence of God towards his people Augustine Augustine in his 19. chapter De bono viduitatis writeth It is in vs to will but our will is stirred that it may arise it is cured that it may be whole it is inlarged that it may be capable it is filled full that it may haue And in that place he maketh speciall mention of the gift of continencie But who will saie that the wils of all men be cured inlarged and full séeing we still sée so manie that be féeble and fallen downe The same Augustine in an epistle vnto Maximus The same Augustine 1. Cor. 4 7. For who separateth thée Thou wilt answer My good will my faith my righteousnes And wilt thou not immediatelie heare that which followeth What hast thou that thou hast not receiued If thou hast receiued Ibidem why dooest thou glorie as though thou hadst not receiued But these men when they affirme that the gift of sole life is offered vnto all men and that all men if they will may accept the same doo of necessitie fall into those answers which Augustine in that place condemneth For if I demand of him that is in sole life Who hath separated thée from him which is in matrimonie If we followe them he shall not haue what else to answer but My will my choise Saie therefore to him as followeth What hast thou that thou hast not receiued Why doost thou glorie as though thou hadst not receiued The same Augustine Augustine De sancta virginitate the fourth chapter I would all men to be as I my selfe am 1. Cor 7 7. but euerie man hath his proper gift of God one after this maner and another after that Who then giueth these things Who distributeth as he himselfe will to euerie one his proper gift Forsooth that dooth God with whom there is no iniquitie And it is either vnpossible or else most hard for men hereby to knowe by what equitie he maketh some men after one maner and some after another maner but that by equitie he dooth it it is not fit for anie man to doubt What hast thou therefore that thou hast not receiued Or by what péeuishnesse dooest thou loue him lesse of whom thou hast receiued more Here we vnderstand that it is God which maketh some after this maner and some after that further that he which liueth sole hath receiued the more Which two things if thou confer one with another thou shalt easilie perceiue what is to be
life and matrimonie might after a sort be called counsels in this sense I meane that one and the same state is not conuenient for all sorts of men So then according as we shall perceiue either the one or the other of these to be fit for anie man that we must counsell him vnto Wherefore Paule said that he hath no precept whereby he should comprise and constreine all men but I giue counsell saith he namelie that euerie man take hold of that which shall be profitable for himselfe Further if thou shalt particularlie haue respect vnto men which burne in lust and be not continent these haue commandement to marrie and it is not in their libertie choise to liue a sole life So as it cannot properlie be called counsell in respect of them as though the matter were put in their power and choise And againe they which haue the gift of sole life and are in the same state and vocation and doo well perceiue themselues to doo better without matrimonie and sée that their sole life may stand them in great sted to aduance the glorie of God they should sinne by refusing of that state for they ought to followe the example of Paule But we in no wise admit this doctrine of counsels by which these men reckon manie of the commandements of God among counsels such as are the forbidding to reuenge iniuries Rom. 12 19 the turning of our chéeke vnto him that striketh vs Matth. 5 39. the letting go of our cloke and coate to him that will take it and such other like things For these be commandements of God whereof the Lord hath pronounced that he who shall breake the least of them shall not inherite the kingdome of heauen Also he said Ibidem 20 Vnlesse your righteousnesse shall more abound than the righteousnesse of the Scribes and Pharises ye shall not enter into the kingdome of heauen But it will not abound vnles we so vnderstand the lawe as Christ hath interpreted it As touching the widowe which offered with others Luke 21 1. To the fourth concerning the oblation of the widow we answer that she might not haue béene constrained by the iudgement of man to haue powred out all hir substance in that offering But God who had giuen hir strength before hand that she should be content to make so great an offering and knew right well how much she was able to giue would haue accused hir by his owne iudgement vnlesse she had offered according to the strength wherwith hir mind was prepared To the fift As touching satisfactions we passe not much what they saie séeing we vnderstand that those were altogither vaine and superfluous yea and contumelious against Christ for they séemed therefore to be vsed as though that Christ had not aboundantlie satisfied for vs. But if that by satisfieng they vnderstand a man to approue himselfe vnto God according as I haue aboue declared we well allow of the word but it will not serue their purpose For to satisfie God in that sort is to render vnto him those things which we doo owe vnto him To the sixt That which lastlie they brought out of the epistle to the Romans Rom. 1 35. namelie that the apostle saith We haue more than ouercome it is so friuolous as I thinke it scarse worth the answering For there Paule onelie sheweth the large and plentifull victorie which the Lord giueth vnto his people against temptations Looke part 2. place 15. 10 But bicause there be certeine places not to be ouerskipped which séeme to be against our assertion wherin we affirmed that in the works of godlie men there is a great want The scriptures seeme to affirme that we in this life may be perfect Deut. 18. 13 Gen. 17 1. Matt. 5 48. 2. Co. 13 11 Col. 1 28. séeing in the scriptures they be called vnperfect works now will I alledge those places and make answer vnto them We read in Deuteronomie and also in the booke of Genesis Be thou perfect And in the gospell Be ye perfect as your heauenlie father is perfect Vnto the Corinthians From hencefoorth brethren reioise be ye perfect Vnto the Colossians Exhorting euerie man teaching them all wisedome that we may make a perfect man in Christ Vnto the Philippians Phil. 2 10. Doo all things without anie murmuring that ye may be blamelesse and pure children of God without spot Vnto the Ephesians Ephes 1 3. Blessed be God and the father of our Lord Iesus Christ which hath blessed vs with all spirituall blessing in heauenlie things that we should be holie and without blame before him And in that epistle it is written of the church that Christ clensed the same Ephe. 5 26. to the intent he might make it vnto himselfe a glorious church hauing neither spot nor wrinkle that it may be holie and without blame c. And Peter exhorteth 1. Pet. 1. 15. that we should be holie and without blame in our conuersation bicause it is written Be ye holie for I am holie And Dauid saith I shall be vnrebukeable before him Psal 18 24. and 119 1. And againe Blessed are they that are vndefiled in the waie Which testimonies séeme to tend vnto this namelie that we should not thinke our perfection to be without hope of recouerie in this life Augustine in a litle booke of his Augustine intituled De iustitia Christi against Coelestinus that is in the seuenth tome obiecteth all these testimonies against himselfe and answereth by these points He will in these places that certeine things be so spoken as they may be exhortations by the which we are stirred vp to walke perfectlie But in lawes and admonitions it is not required that we should performe so much as is persuaded but there is shewed how farre we ought to indeuour as now it hath béene said touching the precept which is giuen vnto vs for the louing of God with all the hart with all the mind and with all the strength An other chéefe point is that manie of these things doo shew not what maner of persons we be now but such as we shall become in the end when this life hath runne his course for then we shall be perfect when we shall be throughlie come to the place whither we tend The third point is that by vnblameable and perfect persons he vnderstandeth them which be without damnable crimes and such should they be that are chosen ministers of the church After which sort it is written that manie of the saints haue béene perfect How some saints are said to haue beene perfect in this life not as though they committed not some sinnes which is an vnpossible thing in this life but bicause they led their life without dooing of the damnable and the grosser sinnes Wherefore although they were innocent after this maner yet with others they were constrained to praie Forgiue vs Lord our trespasses Matt. 6 12. Lastlie he
it shall be said else-where But admit we should grant these scourges of God to be punishments yet doo they nothing further our aduersaries For so much as they shall be called temporall punishments the which God hath not put vnder the power of the keies that they should be ordered by them séeing God hath distributed them at his owne pleasure and dooth oftentimes turne them awaie or mitigate them according as he is called vpon by the saints and as he séeth them to be conuerted vnto him earnestlie and with true repentance as it may plainlie appéere in Ezechias and in the Niniuits In which sense that may be vnderstood which is written in Daniel Dan. 4 24. Redeeme thou thy sinnes with almes A place of Daniel declared that is to saie thy punishments which remaine by the seueritie of Gods iudgement Or else vnderstand the same on this wise Euen as thou hast afflicted the poore and hast oppressed them that be weake so on the other part God puniâ—…eth not the godlie as a reuenger take thou pitie vpon them So that To redeeme is To put that which is good in the place of that which is euill God punisheth not the faithfull sort like a reuenger iudge but he chastineth them as a father Neither dooth hée alwaie of all men exact punishments after sins be forgiuen for he hath forgiuen manie sins to manie without laieng those punishments vpon them For vnto the théefe he said Luke 23 43 This daie thou shalt be with me in paradise And the Publican which praied Haue mercie vpon me a sinner Luke 18 13 went his waie iustified And Peter when he had forsworne Christ onelie wept Luke 23 62. and was receiued into grace Wherevpon as touching his repentance Ambrose wrote Ambrose I read of the teares of Peter but I read not of his satisfaction Also it was said vnto the man sicke of the palsie Sonne thy sinnes are forgiuen thee Matth. 9 5. neither did the Lord require anie other thing of him 20 They are woont to obiect that the woman which was a sinner Luke â— 37 and 48. did therefore obteine remission of sinnes bicause shée washed the Lords féete with hir teares and wiped them with the haires of hir head and annointed him with pretious ointment They crie out that all these things were satisfactions for sinnes Howbeit these men ought to consider The woman was forgiuen hir sinnes in two respects that our Sauiour shewed how sinnes were forgiuen to that woman in two respects First when he said vnto hir Thy faith hath made thee whole and this waie was a right waie as an effect procéeding from the causes namelie from the mercie of God which that woman comprehended by faith Further vnto the Pharisie which could not perceiue the faith that laie hidden in the womans mind he shewed that hir sinnes were pardoned and forgiuen hir for another cause to wit that séeing he loueth most to whom most is forgiuen and that the Pharisie sawe that that woman loued Christ more than he did he might thereby knowe that she was no longer a sinner but a true iustified woman And he sheweth by tokens of charitie that she most loued him the which tokens she did at his féet The effects of charitie do followe iustification not go before it in the sight of all men Wherefore it is certeine that these effects of loue which these men call satisfactions are not doone before iustification but doo rather followe after the same 21 And whereas these men feigne that soules doo satisfie through paines and torments in purgatorie after this life they are verie repugnant vnto the saieng of Cyprian who in the end of his booke against Demetrianus writeth When we shall passe from hence there shall neither be place for repentance neither yet effect of satisfaction The aduersaries are woont to pretend vnto this their opinion an indeuour of pitie bicause they will not estéeme them to be damned which are departed in the confession of Christ when as neuertheles they should be deteined in some blemish of their sinnes But it is a foolish pitie which dooth driue vs to decrée those things which we are ignorant of whether they make to the glorie of God and cannot be shewed out of the holie scriptures Further we are bound to loue God with all our strength and with all our soule And we ought neither to appoint nor beginne anie thing which we knowe not to be alowed by him or that shall make to his glorie But purgatorie maketh manie to be negligent of liuing well Purgatorie maketh manie negligent of liuing well bicause they suppose that by their riches they may easilie purchase men to praie for them when they be dead The verie which inconuenience followed the opinion of Origin wherein he affirmed that the punishment of damned soules should at one time or other finish Whereby appéereth that this opinion of purgatorie neither edified the church neither yet prouoked men vnto godlie life Manie other inconueniences by the opinion of purgatorie and therefore it was not prudentlie deuised And further by this deuise manie poore folkes are defrauded of iust almes and an intollerable market of Popes pardons breake foorth Also by this abuse is mainteined the slothfulnes of Moonks popish priests who that they may be well mainteined and that through their praiers they may release the paines of mens soules in purgatorie the right heires in vndutifull testaments are skipped ouer so as all things in a maner are giuen to the fat panches of these men Here are all things vncerteine They which iudge that the soules of them that be departed in the faith of Christ be not foorthwith admitted into the heauenlie rest how can they knowe that such persons be tormented by fires Vnto whom also if thou shouldest grant that they are afflicted with flames how will they prooue that they can be holpen by our praiers and sutes 22 But and if we should suffer the suspicions of men to take place perhaps some will be found which for purgatorie will appoint as I may saie an eruditorie or instructing place wherein the soules of infidels which in this life hard nothing of Christ or the soules of rude persons and of infants which were neuer taught may yet there at the least wise learne and obteine an occasion of beléeuing For vnto some it will séeme an vnméet thing that either ignorant men should be damned eternallie or else that those which be not yet adorned with the knowledge of God should be brought into the kingdome of heauen And manie other such things séeing there be an aboundance of errors may be feigned Now haue we séene that purgatorie is no opinion necessarie to be beléeued Further if by suspect opinion it be receiued it hath weake and slender reasons to cleaue vnto and it rather hindereth godlinesse than furthereth the same Wherefore they which be of an opinion that there is
Iob. 2 4. stretch foorth thy hand saith he a little vpon him and then thou shalt see whether he will cursse thee to thy face or no. For by the naturall sharpenesse of wit wherein he much excelleth he easilie sawe that this of all temptations is the greatest when the life it selfe than which nothing is more swéet is put in danger The fruit which they that haue valiantlie labored shall receiue must alwaies as Paule warneth vs be set before our eies For so shal we sée that when we suffer for Christ his sake we shall bring singular commoditie not vnto him but vnto our selues That which the Latin interpretour turned Existimo that is I thinke or count is in Gréeke written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word cannot be referred vnto an opinion that is doubtfull and vncerteine For that word is chéeflie vsed of such as make reckonings which bring their accounts into a summe and hold it definite and certeine Wherefore the meaning is as if he should haue said This I hold for certeine that those euils which we suffer are not to be compared with that glorie which we wait for Indéed the afflictions of the godlie are not of their owne nature so light but Paule extenuateth them onelie by waie of comparison Afflictions otherwise grieuous are extenuated by comparison with eternall life Wherefore this place conteineth an amplification of that felicitie which God promiseth vnto vs which hereby is made the more notable in that it farre excelleth all the trauels of this life Of which thing godlie men are so thoroughlie persuaded as they reioise euen in the middest of their tribulations The verie same comparison Paule vseth in the latter epistle to the Corinthians verse 17. the fourth chapter for he saith that Our light affliction which is but for a moment bringeth vnto vs a maruelous exceeding weight of eternall glorie By these words is shewed wherefore eternall life surmounteth all the trauels of this life namelie bicause of the weight continuance and greatnesse thereof For whatsoeuer things we suffer here are called of Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Momentanie He addeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words the lightnes of them is shewed But contrariewise vnto the glorie is attributed both eternitie and also a woonderfull great weight which excéedeth all measure 8 The apostle addeth Rom. 8. Which shall be reuealed vnto vs. He saith that this glorie shall be reuealed least we should thinke our selues now to be vtterlie destitute of the same For we alreadie possesse a great part thereof although as yet it be not perfect nor manifest to the world So Paule speaketh vnto the Colossians Col. 3 3. Ye are dead with Christ and your life is hidden with Christ in God but when Christ your life shal appeere then also shall ye appeere togither with him in glorie But it is to be noted that Paule in this one word glorie comprehendeth the whole felicitie which we wait for Glorie here signifieth the whole felicitie And therein he followeth the iudgement of men which are woont to estéeme glorie as the chéefest goodnes Whereof also the philosophers thus affirme that As the shadowe followeth the bodie so dooth glorie followe true and perfect vertue Wherefore glorie comprehendeth two things Glorie comprehendeth two things which must be earnestlie desired first that a man be indued with vertues secondlie that he get a good name among the people But why the blessednes which we wait for Why the blessednes is not reuealed in this life is not reuealed in this life Chrysostome thinketh this to be the cause namelie that it farre passeth the state of this life And Paule tarrieth the longer in the amplification thereof that he may the more stir vp the Romans to the suffering of afflictions Similitudes For a soldier is excéedinglie confirmed to suffer perils if he hope that the victorie will be gainfull vnto him A difference betweene the seruants of Christ and the seruants of this world And a merchant is not discomfited with anie labours of sailing and trauelling if he hope thereby to win great gaine Further we ought to consider that the lot of the citizens of this world differeth farre from the lot of holie men which serue Christ For they with the greatnes of their labours go beyond those good things which they labour to atteine but we though we behaue our selues stoutlie and valiantlie as Paule saith yet are not our works to be compared with that end which we set before vs. An example of the Ethniks 9 That we may easilie vnderstand this difference the examples of the Romans will soone teach vs. Brutus for preseruation of the libertie of his countrie did not sticke to slaie his owne children In the dooing whereof he also had respect to atteine the praise of a good citizen for thus the Poet Virgil writeth of him His countries loue him driues and greedie lust of endlesse fame These were the ends that mooued the Ethniks The ends of the Ethniks were small and slender which vndoubtedlie were verie small and slender causes For the libertie which they had respect vnto was no such as is ours whereby we are deliuered from sin from satan from death and from the wrath of God Humane praise inconstant of small force They sought humane praise a thing doubtlesse inconstant and of small force but our end is to approoue our selues vnto God whose iudgement cannot be deceiued Torquatus also slue his owne sonne bicause in fighting against the enimie he had violated the lawe of warre Then we also to kéepe the lawe of God ought not to doubt when néed shall require to suffer all maner of most gréeuous torments For the lawes of God must not be compared with the lawes of warre Camillus being banished out of his countrie afterward finding it to be opprest by the Galles valiantlie restored the same bicause he thought he could not liue with more glorie in anie other place But it shall not be so great a maruell in a christian man who being hurt by anie in the church leauing aside the desire of reuenge will helpe his brother by whom he is hurt and by his trauell will adorne the church for out of it no man can liue a holie life nor yet atteine vnto eternall felicitie Quintus Mutius Scaeuola of his owne accord thrust into the fire his right hand which had missed the striking of Porsenna What maruell is it then if a man to obteine the kingdome of heauen will offer vnto the fire not onelie one of his hands but also his whole bodie to be burnt Curtius being armed at all points and mounted vpon a horsse threw himselfe willinglie into the gulfe of the earth bicause the citie of Rome might be deliuered from the pestilence For so had the Oracle giuen answer that the wrath of the gods would cease if that which the Romans estéemed best were throwne into that gulfe
mortified should haue béene translated We are slaine For the Hebrue word is Horagnu although the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth To mortifie for that word Paule vsed in the same chapter Rom. 8 13. when he said And if ye by the spirit mortifie the deeds of the flesh ye shall liue But héere as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth To be slaine and to be deliuered vnto the death 15 But that which followeth All the daie long signifieth that death dooth continuallie hang ouer them and that they are neuer secure but that they thinke they shall be foorthwith drawen vnto death Chrysost Albeit Chrysostome amplifieth this an other waie It is of necessitie saith he that men die once at the least But séeing they are so prepared that they are willing euerie daie to die if néed require they haue euerie daie the fruit of martyrdome as if they should euerie daie die And the cause much relieueth and comforteth them for they are not slaine as wicked men or malefactors but onlie for religiō godlines sake And therefore they saie For thy sake And for that cause some thinke that that psalme ought not to be vnderstood of the first captiuitie for then the Iewes were not punished for Gods cause or for religion sake but bicause they were idolaters and so wicked as God would no longer suffer them for they had now altogither fallen awaie from God The booke of the law was almost cleane blotted out the temple was shut vp The Iewes for the lawe suffred manie things vnder Antiochus and the Macedonians the citie of Ierusalem ouerflowen with the blood of the prophets Wherefore this is a prophesie of the latter calamitie which happened in the time of the Machabeis vnder Antiochus and the Macedonians For then the Iewes suffered most gréeuous torments bicause they would defend the lawes of God Therefore they saie For thy sake are we slaine And in an other verse it is added And yet for these things haue we not forgotten thee or doone vnfaithfullie against thy couenant These things are not so spoken as though men doo at anie time suffer more gréeuous things than they haue deserued For none of all the martyrs liued so purelie and innocentlie but that they were subiect to some sinnes but those sinnes deserued not onelie the death of the bodie but also without the helpe of Christ his death euerlasting punishment But these paines and vexations God sendeth not vpon them as being angrie but for the setting foorth of his truth and glorie Howbeit in the meane time according as he promised Matt. 19 29. God rendreth an hundreth fold vnto them which haue suffred for his name in this life he repaieth vnto them not onelie life eternall but also in this life he rendreth vnto them an hundreth fold For oftentimes he most abundantlie restoreth those things which were lost for his sake Sometimes also in the middest of tribulations and euen in the verie crosse and death he giueth vnto them so much strength and consolation that in verie deed it is more than an hundreth fold if it be compared with those things which they haue lost And bicause the mysteries of our faith are secret and hidden God will haue them to be testified not onelie by oracles of the scriptures but also by the torments and slaughters of the elect And therefore Christ vnto the apostles Act. 1 8. when he sent them into the whole world to preach Ye shall be witnesses vnto me in Iewrie and in Samaria and vnto the ends of the world But it is no hard matter by words to testifie the truth but those testimonies are most weightie which are sealed with blood Not punishments nor death but the cause maketh martyrs Augustine and with death Howbeit this must be knowen as Augustine hath admonished that paines punishments and death maketh not martyrs but the cause For otherwise manie suffer manie gréeuous things and yet are not martyrs For the same Augustine to Boniface De correctione Donatistarum and in manie other places testifieth that in his time there were Circumcellions a furious kind of men which if they could find none that would kill them would often times breake their owne necks hadlong and would slaie them selues These men saith he must not be counted martyrs Thrée things therefore séeme fit to the state of martyrdome First To martyrdome three things are required that the doctrine which is defended be true and agréeable vnto the holie scriptures The second is that there be adioined integritie and innocencie of life that men doo not onelie edifie the church by death but also by life and conuersation The third is that they séeke not to die for glorie sake or for desire of name and fame Paule saith to the Corinthians 1. Cor. 3 13. If I shall deliuer my bodie to be burnt and haue not charitie it nothing profiteth me Therefore no man ought to account the Anabaptists The Anabaptists or Libertines are no martyrs Libertines and other such pestiferous sects for martyrs For séeing these men doo obstinatelie defend their errors vnto the death they are not mooued with charitie neither towards God nor yet towards men And forsomuch as they hate all good men they be rather the martyrs of satan and of their owne errors than of Christ Two kinds of testimonies we haue Two testimonies that further herin but yet are not firme which helpe verie much to the knowledge of the truth yet are not those altogither so firme that we ought straitwaie to assent vnto them namelie miracles torments which are suffred for the defense of anie opinion In either of them must be had great warinesse that the doctrine which is set foorth be examined by the holie scriptures Paule out of Dauid compareth the godlie with shéepe appointed vnto the slaughter In this similitude are two things to be considered First that they are called shéepe bicause they be simple as becommeth the flocke of Christ to be Secondlie bicause in their punishments they make no resistance following the example of Christ of whom it is written that When he was led like a sheepe vnto death 1. Pet. 2. 22. Esaie 53 7. yet did hee not open his mouth 16 Paule addeth But in all these things we be conquerours The Gréeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We doo notablie ouercome This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place perteineth nothing vnto the works of supererogation for Paule ment nothing else but that so much strength is giuen vs by God as in this conflict we go farre beyond our enimies This the diuell dooth that by these aduersities he may wrest from vs our confidence and loue towards God But that by this meanes is rather increased Rom. 5 4. For tribulation worketh patience patience worketh experience experience hope and hope maketh not ashamed But by what strength this victorie happeneth vnto vs Paule straitwaie
be no iniurie doone to thy neighbour Augustine taught in his 180. That a pastor must not flie by whose absence the spirituall life of the flocke is in danger epistle vnto Honoratus that They ought not to flie which are so preferred to the ministerie of the church as the spirituall life of Christ his flocke cannot be commodiouslie reteined and continued in their absence Wherefore let not pastors flie awaie vnlesse they haue such as can supplie for them the worke which ought to be doone If the people which be vnder them do depart they may depart with them But this oftentimes cannot well be that the whole people doo go awaie vnlesse therfore that other fellowe ministers can be substituted in their place they must not depart And Augustine thinketh that Paule going from Damascus had in anie wise those whom in his absence he might leaue in his stead with the brethren And this he holdeth to be true in case if there be made anie inuasion of the barbarous bicause they séeke not an ouerthrow of the faith and religion of God but onelie a possession of that prouince and countrie And if thou obiect against the decrée It is lawfull to flie where the fruit of martyrdome may be hoped for how much rather shall this be permitted in such a barren persecution We answere that it is not lawfull to flie in that persecution wherin the triumph of martyrdome is set before vs vnlesse thou liue vnbound and frée so as thy presence be not bound vnto thy brethren for the flieng shuld be euen togither with the people or if all fall now into an vniuersall slaughter or else when thou hast vicars that supplie thine absence which are able to doo that which thou shouldest doo otherwise thou must haue a respect that through thy flight or fearefulnes thy brother perish not for whom Christ died Neither must this be ouerpassed that then especiallie when the people is pressed with these calamities there are méetings of men in great abundance at the temples who then desire the sacraments the penitents desire absolution wherfore they must be strengthened by the consolation of the scriptures and a generall inuocation of God and solemne praiers do then chieflie take place But if that the minister doo séeke to saue himselfe by flieng awaie what discommodities shall the church run into How greatlie shall the Gospell be blasphemed for hauing of such féeble ministers Wherefore this kind of men must deale most constantlie at this time But when it commeth to passe that onelie the pastors of the church are sought for by the persecutors least they should thus miserablie perish it is the part of deuout people to kéepe them secret whereby they may escape that rage and furie But admit that in some church there be not onlie one but manie ministers if gréeuous persecution and calamitie be at hand at which time either one or two of those ministers may commodiouslie serue for the necessities of the people whether ought they all be charged to tarie For if they die altogither at one time the church by that means shall not easilie haue others by whom it may be taught and instructed and so it séemeth méet that some should depart and some other should be reteined But if their gifts be alike how can it be determined which shall flie and which shall tarie still If saith Augustine it cannot otherwise be agréed vpon let them be sent awaie or reteined by lots But if that charitie abound among them we shall not perceiue them to striue which of them may haue leaue to depart but they will rather euerie one procure and indeuour that he may haue licence to tarie and to giue his life for the flocke of the Lord. And there may be a danger least the people should be deceiued by the presence of their ministers by contemning the danger too much for when they sée that their pastors be not fled they may persuade themselues that all is safe with them Wherefore they must be so certified as they may vnderstand that the ministers doo tarie for their sakes onelie least they should be accused of forsaking their flocke 23 In this matter Tertullian was of a hard iudgement Tertullians iudgement not allowed in thinking it to be in no wise lawful for a man to flie who would not haue it lawfull for a godlie man to flie in time of persecution whose doubtfull arguments we must resolue First he saith Persecution is good Therefore we ought not to flie He prooueth the antecedent Bicause that persecution commeth from God then bicause it maketh men to be humble tried and capable of chastisement and discipline We saie the conclusion is weake bicause good things which are good in some respect and not absolutelie are sometimes iustlie shunned Of which sort is death for the same is therefore said to be good bicause without it we cannot be ioined vnto Christ 2. Cor. 5 4 Of the which neuerthelesse Paule pronounced that we would not be vnclothed but be clothed vpon And among this kind of good things we place persecutions But whereas it is taken that men are become the better thereby we saie that is taken as it were a true cause which is no lawfull cause For persecution is rather an occasion than a cause that men returne vnto God for if the grace and spirit of Christ were not added therevnto men thereby would rather be led vnto blasphemie and they would fall into the pit of desperation for persecutions doo not make all men good And if that occasions which are prouided for vs should neuer be shunned I would affirme this thing of sinnes which be stirrers vp vnto repentance Thou addest It is of God Therefore not to be auoided Againe thou maiest sée the strength of this argument in so much as warre famine pestilence diseases and such other discommodities come from God which neuerthelesse if we shun by the industrie of our reason and sense who will accuse vs therein as resisters of the will of God And he that shunneth persecution sent by God doth not escape so frée as he féeleth no aduersitie thereby What discommodities we suffer in flieng awaie In flieng awaie we haue good experience of manie discommodities namelie of banishment of the lacke of necessaries In flieng awaie we haue the losse of our déere friends and countrie soile Which things a man doth sometime take so gréeuouslie as he iudgeth them more happie which were slaine in the persecution it selfe they hauing obteined the triumph of martyrdom As Virgil verie well describeth O happie and happie thrise are they who died before their fathers face vnder the walls of Troie Touching Helias 1. Kin. 17 19 how gerat things he suffered in the verie flieng awaie the historie of the kings teacheth And of Athanasius there be manie things reported by Eusebius 24 Moreouer he argueth that It is a fond thing to shun persecution from which thou canst not escape if God will haue
kinde of gouernments in the Church yet to confesse the truth this me thinketh is most fitlie to be vnderstoode of Elders not in verie deede of them which had the charge of the word and of doctrine but of those which were appointed as assistantes vnto the Pastors They as being the discréeter sort and indued with a greater zeale and godlinesse were chosen out from among the laitie The office of the Elders Their office was chiefelie to attend vnto discipline and to take héede what euerie man did and in euerie house and familie to sée what néede euerie one had as touching that which belonged to the soule or to the bodie For the Church had hir ancients or if I may so saie hir Senate which according to the time prouided for profitable things Paul describeth this kinde of Ministerie not onelie in this place but also in the first to Timothie For thus he writeth The Elders are worthie of double honour 1. Tim. 5. 17. especially they which labour in the worde and doctrine In which wordes he séemeth to signifie that there be some Elders which teach and set forth the word of God Two sortes of Elders and there are others which although they doe not this yet as ancients and Elders they doe gouerne in the Church This did not Ambrose leaue vntouched when he did expound that place Yea he complaineth that euen then either through pride or through the slouthfulnesse of the Priestes they were in a maner worne awaie For while they which haue the gouernment of the Church séeke to drawe all things vnto themselues they prouide as diligentlie as they can that they maie haue no fellowe officers ioyned with them in that roome Rom. 12. 8 Wherefore Paul willeth that they which haue this charge should doe their indeuour and remoue slouth and sluggishnesse Further he addeth He that sheweth mercie let him doe it with cheerefulnesse The office of widowes and of old men And this séemeth to haue bin the office of widowes and of olde men which were to that ende maintained by the Church that they shoulde take care of strangers and of them that were sicke For good cause he commandeth these to haue chéerefulnesse For men that be weake and afflicted are much reléeued if they sée their necessities are ministred vnto with chéerefulnesse For they which with a frowning countenance and heauie chéere do these things séeme to adde sorow vnto them that be sorowfull for thereby they misdoubt that they be chargeable and troublesome to their brethren By meanes whereof they are oftentimes brought to that point as they count death much better than such a life Thus much spake Paul concerning the publike ministeries of the Church which he vpon iust cause calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit frée gifts For al these things Why these ministeres be called free gifts although it séemeth that they maie be gotten by humane arte and industrie yet shall we neuer bring to passe any thing in that kinde by our owne labour vnlesse we be holpen by the grace of God wherby those things which we doe are made profitable and effectuall For they which are occupied in these offices maie in déede without the helpe of God obtaine the praise of men and well liking of the people but they cannot further the saluation of soules commoditie of the Church And as touching this matter they oftentimes haue God fauourable and gratious vnto them which neuerthelesse obey him not with a syncere wil. But this is to be excéedingly lamented that this gouernance of the Church is so miserablie decaied that at this daie not so much as the names of these functions are anie where extant In the stead of these they haue put Taperbearers and I knowe not what Acoluthes and Subdeacons which serue for trifling and vaine actions about that superstitious Aultar of theirs In 1. Cor. 16. verse 5. 12 And in the first Epistle to the Corinthiās the 16 Chapter we haue a notable place as concerning the visitation of Churches For Paul for the same cause would returne to the Corinthians first suruey the Churches of Macedonia because he could not straight waie trauell to Corinth he deuised to send thither Timothie Of the visitation of Churches And howe necessarie the visitation of Churches is the state of humane things doeth declare by the which we easilie perceiue that things do oftentimes decaie and fall to ruine vnlesse they be nowe and then reuoked to their first order and institution Wherefore wée are not to doubt that this is no humane but an apostolicall inuention What maner of men the visitors of Churches should be But it behooueth that they which visite shoulde be men of great authoritie of honest and godlie life and also wel instructed in the holie Scriptures For if so bée they shall not by the worde of GOD perceiue those things to be peruerse which they woulde amende they shall bring nothing to passe Peraduenture thou wilt saie séeing al Churches haue their owne Pastors what néede is there that other men shoulde come vnto them to visite Wée aunswere that it oftentimes happeneth that the men of anie Church do not so greatlie estéeme their owne Pastors being otherwise good men because through continuall conuersation they grow in contempt but when they shall come before thrée or foure which bée of other Churches beeing men of great name and authoritie they may be a great deale more easilie corrected and the ordinances of the Pastors if they bée good ordinances maie bée maintained by the authoritie of these men if they bée not good they maie bée amended Now it is growne to an vse that this office of visiting is assigned vnto Primates and Archbishops because those men which were indued with the more ample giftes of God and which did excel others in learning holines were woont to bée preferred to the higher places to the chéefe seas and more notable Cities But forasmuch as we sée that in the most places at this daie such high degrées are by the fauour of princes and by peruerse election commended vnto vnméete men what profite can these men bring by their visitation Verilie not a whit but oftentimes no small inconuenience Of calling and especiallie vnto the Ministerie 13 Verie ill doe they gather In 2. Sam. 2 v. 8. A calling must not be condemned by a hard successe which thus saie Things happen not to this or that man according to his minde therefore his calling is not of God For who suffered either more or more gréeuous things than did our Sauiour Christ And yet was his calling most lawfull Wherefore a great comfort is héere offered to the ministers of the Church and to lawfull magistrates that although they sée manie troubles laid before them yet that they should not despaire for those things procéed of the Diuell Hée verilie hateth all lawfull calling For hée séeth that God wil blesse it and that his strength
for the flock of Christ setteth before them both the newe and olde Testament that he maie daintilie and plentifullie féede them The goodman of the house hath both newe fruites and laieth vp also in store for manie yéeres Ministers must weigh the circumstances 30 And it verie much furthereth the wise and faithfull gouerning of the Lordes businesse if the Minister haue alwaies circumstances before his eyes Let him first of all consider what himselfe is He is not a priuate man Wherefore let him set apart his owne proper affections The Minister of Christ is a publike person wherby it is conuenient that in the Church he should doe the businesse of God with singular grauitie Againe let him take héede what he hath taken in hand to deale in namely the word of God and Sacramentes of Christ which to haue corrupted or falselie to haue taught is a grieuous sinne And let him no lesse consider who they be which are committed vnto him for they be no vulgar men but the sonnes of God the shéepe of Christ redéemed by his blood It behoueth also that he haue consideration of the time and that he obserue the opportunitie of time in which he iudgeth that he maie the more conuenientlie attaine his purpose And although he ought to deale as the Apostle hath commanded in season and out of season 2. Tim. 4. 2. yet neuerthelesse he must indeuour with great diligence that he ouerslip not occasion Also he must throughly weigh and consider with himselfe for what cause he hath entered into or doeth sustaine the charge which he hath and beware that he serue not in the Church in respect of gaine but rather follow that which Paul saide in the latter Epistle to the Corinthians 2. Cor. 12. 14. We seeke not the things which be yours but you for children must not laie vp treasure for their parentes but the parentes for their children Therefore saieth he I will offer my selfe and will be offered for your soules Ouer this respect must be had vnto the maner and forme wherein he shall doe it which maie not otherwise be taken in hand than of this purpose that prouision should chiefelie be made for all those that come vnto his Church 31 And those things which we haue now spoken as touching the worde of God our meaning is that they shoulde be vnderstoode in the same maner of the Sacraments First concerning himselfe let him repent for his sinnes without which this life is not led and let him so refraine from those grosser sort of vices for the which the holie scripture commandeth That we should not once communicate in common bread 1. Cor. 5. 11 much lesse in the Sacramentes with such as shall be guiltie of these vices least he should procure destruction to himselfe and offence to others And let him weigh with himselfe the nature and dignitie of mysteries least he should thinke that he giueth the Bread Wine or Water as bare elementes of the world Neither let him delaie to search out and throughly to knowe them vnto whom he must distribute the Sacramentes that if so be he shall perceiue them to be dogges he maie remoue them from him but if they be godlie and such as feare God let him inuite them and persuade them thereunto As touching the time also let him take such order as hee suffer not his flocke to want their foode of the Communion during the whole yéere as though it were lawfull for them to communicate at Easter onelie And let him take héede that he be not constrained to the administration of the sacraments either of a custome or that he doe it not onelie for auoiding of accusation or for filthie luker sake And finallie let him retaine and kéepe the forme which hee knoweth to be taught him by the Lorde out of the Scriptures 1. Cor. 11. 24. Which is not obserued by them who whereas Christ hath instituted that we should take eate and drinke they haue bin more diligent to hang vp the bread consecrate by them to set it forth to be worshipped to prostitute the same to an infinite number of superstitions Christ instituted a common supper but they with their liftings vp and bearings about make a shewe of the same Math. 26. 27. worthie to be laughed at Christ said of the Cup Take and drinke you all thereof but they driue the laitie from the Cup. Christ said 1. Cor. 11. 24. This doe but they besides haue added manie things which doe make to superstition So as they neither faithfullie nor yet wiselie administer the holie Sacraments How greatly in the Popedome they erre from the faithfull ministerie 32 If at this daie vnder the kingdome of Antichrist some godlie man should come vnto a sacrifycing Priest and saie vnto him I pray thée saie a Masse for me but so as I may plainelie vnderstand the confession of sinnes and absolution Expound vnto me the praises of God which thou hast at the enterance of the Masse and the Himme and Gloria in excelsis in such sort as I maie togither with thée both magnifie God giue him thankes neither hide thou from me the meaning of thy prayers so that I maie answere Amen Teach me the Epistle and the Gospell that thereby I maie learne wholesome doctrine and admonition of thée let vs pronounce together the Créede of the Catholike faith and when thou commest to the blessing or consecration of the mysteries put me not backe for bicause those wordes doe also pertaine vnto me and euen in the breaking of the bread and drinking of the Cup communicate thou with me that finallie we may giue thankes togither vnto our God and for as much as thou hast no want neither of wealth nor foode all this as thou hast fréely receiued so bestowe thou fréelie vpon me He that shall craue these and the like things of a Massing Priest I beséech you after what sort shall he be intertained of him He shall be excluded with taunts of Lutheranisme and shall be vncourteouslie railed vpon with the reproche of heresie But let there come in like maner another man which woulde saie Go to I must hunt to daie but bicause this being the Lordes daie I will not be without the Sacrament take this money to thée and now betimes in the morning say Masse for mée and dispatch thou forthwith and with all spéede beléeue me there will be no delaie made by the Massing Priest Doest thou thinke that this is to doe the faithfull part of a Minister in such sort as the Apostle hath now commanded I thinke not On the otherside heare what example of faithfulnesse the Ministers of our time haue Against 〈◊〉 residences Some one of them hath thrée or foure Parishes and is not able to take the charge of all yea rather he will not dwell at one of them but be absent the greater part of the yéere as long as he can from them all In the meane time
if a man reproue him he saieth that he hath appointed another there in his place But this so faithfull a Minister considereth not that Christ when he was by his comming and death to redéeme mankinde did send none in his place nor substitute an other vnto the Crosse in his stead He himselfe came he himselfe labored he himselfe died for vs. Might we haue God and cannot haue his vicars to attend vpon the office committed vnto them They saie it is lawfull for them so that they liue within any vniuersitie or Schoole whereby they maie procure vnto themselues good arts and learning Iohn 2◠15. But Christ when he saide vnto Peter Feede my sheepe excepted no such thing But and if they shall not bee as yet meete and sufficientlie learned they ought not to take the charge of a pastor in the Church Perhappes they thinke it sufficient for them if they haue the vocation title and possession But this is to plaie masking and counterfeit parts For it behooueth 1. Cor. 4. ◠as the Apostle teacheth that the Rulers of Churches should both minister faithfully and faithfully dispence the mysteries of God that is the sacraments 33 There be thrée things then required vnto the lawfull minister of a Church Thrée thinges required to a lawful Minister of the Church The first is that the Pastor should be iustlie called secondlie that he should féede in verie déede last of all that he should doe it faithfullie and with great discretion I speake not of the sinceritie of life which is required to be more than ordinarie both bicause it ought to be common vnto all Christians and also that all men vnderstand how necessarie it is I passe ouer also of how small faithfulnesse they be of which hide the gifts that God hath bestowed vpon them and will not communicate them with others for bicause these men are sufficientlie condemned in the parable of Christ vnder the person of that seruant which buried in the ground the Talent that was committed vnto him Mat. 25. 24 Neither doeth he lesse vnfaithfullie deale who hath made the graces which he hath obtained of God so proper vnto himselfe as he ascribeth them not vnto God and he that is such a one Chrysost A similitude is by Chrysostome compared vnto him that receiuing a purple robe of the king to be kept neuerthelesse was bolde to weare the same as his owne garment Doubtlesse such a one shall be accounted guiltie of treason So that if we will be faithfull vnto God we must ascribe all good things vnto him In the Actes Acts. 3. 12. Peter said of the lame man which was alreadie healed by him Ye maruell as though we of our owne power haue healed this man when as the God of Abraham Isaac and Iacob would glorifie his sonne Iesus Vnto this faith also it belongeth that A good Pastor euen as Christ did Ioh. 10. 11. should giue his life for his sheepe Touching the flying away of ministers which in perill must not be forsaken vnlesse perhaps the persecution shall be of a particular Pastor for which cause it was lawfull for Athanasius to flie bicause of the crueltie of the wicked prince for so much as in the Church of Alexandria there were verie manie which coulde minister in his place Augustine vnto Honoratus in his 180. Augustine Epistle disputeth at large of flying awaie And furthermore manie things harde ynough hath Tertullian the which are not at this time in this place to be recited The dutie of a Pastor is so faithfullie to behaue himselfe that through his default he maie not suffer the least séelie shéepe though it be an abiect to perish in the Church He rather ought to followe Christ Mat. 18. 11. who saide that He came to seeke that which was lost and to saue that which had perished Christ is presēt with his ministers reuēgeth their iniuries And in these excellent actions Christ forsaketh not good Pastors he defendeth them oftentimes reuengeth for their sakes with great seueritie We knowe how displeasinglie he tooke it that Samuel was reiected 1. Sam. 8. 7. he reuenged that iniurie and in his furie gaue the people a king vnder whom they liued in small felicitie And he that shall peruse the Histories shal finde that they were sore afflicted vnder the greatest part of the kings 1. Sam. 22. 18. And when as Saul in the Citie of Noba had slaine manie of the Priests 1. Sa. 31. 4 he also with his sonne Ionathas vpon Mount Gelboa lamentablie perished God reuenged Moses and Aaron Numb 16. and executed vnaccustomed punishmentes vpon them that conspired against him So we sée likewise that the Iewes which siue Christ the high Priest and did ill intreate his Apostles were throwen headlong into destruction Of the Efficacie of the Ministerie 34 And first of all whereas the Corinthians are by Paul reproued bicause they made men their Authors In 1. Cor. 3. verse 4. let the faithfull Ministers of Christ learne not to make disciples or followers vnto themselues but vnto Christ vnto whom onlie the Church doth belong This did the Ethnicke Philosophers séeke namelie to distinguish the scholers which they had by their owne names so that some were called Platonians The arrogancie of Phylosophers The modestie of Socrates others Pythagorians others Epicureans But Socrates séemed more modest than the rest bicause he made not himselfe Author of the doctrine that he taught as he that affirmed himselfe to be like a midwife which shoulde bring helpe vnto parents so he thought good to be present at his questions among young men to the intent he might bring to light the sciences which they had in their minde Much rather doeth this take place in Christs affaires For although that a man teach cunninglie vnlesse that the holie Ghost doe inwardlie stirre vp the hearers he looseth his labour It is the spirit which truelie maketh the mindes fruitfull Wherefore it is saide there Who is Paul and who is Apollo 1. Cor. 3. An example of Iohn Baptist Iohn Baptist verie well declared this when being demanded of himselfe what he was said that he was not Christ nor Elias nor yet a Prophet but onelie Iohn 1. 20. A voice of a crier in the wildernesse prepare the waie of the Lord. The ministers of God haue verie ample giftes which like faithfull seruantes they ought to vse to the commoditie of other seruants and to the glorie of their Lord neither must they bend them either vnto gaine or vnto preferments 35 And although Paul séeme after a sort to abase the ministerie yet if thou diligentlie obserue what he saieth thou wilt confesse that there is nothing taken from the worthinesse thereof For in déede he leaueth vnto it a notable commendation when he saith The worthines of the ministerie 1. Cor. 3. 5 that they be Ministers by whom they beleeued Faith Remission of sinnes
sacraments And that which we haue set downe touching the Ministers must also be iudged of the Sacraments for if thou wilt regard them as simple and bare figures thou shalt verie much erre if thou ascribe either the forgiuenesse of sinnes or thy saluation vnto them But if in thy minde thou referre these things vnto that which they signifie and the same imbrace by faith as thou oughtest to doe assuredlie thou shalt drawe from thence both saluation and remission of sinnes and thou shalt receiue and reuerence them as excellent giftes of God Wherefore let Ministers take héede that they continuallie pray vnto God What praier the ministers should daily make and beséech him that his ministerie through the holie Ghost maie be of efficacie towards them which be committed vnto their trust and let them to their power applie themselues vnto God that they maie be his apt and méete instruments Nor let them ambitiouslie goe about to wrest great honours of the people They must not séeke for honours Christ so humbled himself Phil. 2. 6 that when he was in the forme of God tooke vpon him the forme of a seruant and he acknowledging the weakenes of humane nature said Ioh. 14. 28. Mat. 24. 36. The father is greater than I. Of that daie and houre none knoweth neither the Angels nor the sonne himselfe Peter forbad the Centurion that he shoulde not worship him Act. 10. 26. Act. 14. 14. The same did Paul and Barnabas when the Ethnickes were minded to doe diuine honour vnto them Yea and the Angel as it is in the Apocalips forbad Iohn that he should not worship him Apo. 19. 10 The Pope adored of men At this daie the Pope is most shamefullie adored of all men And howe the world doteth vpon the Ministers of the Church hereby it is easilie gathered that it hath bestowed such honors vpon them as God hath not required to be giuen them I meane Kingdomes Dukedomes Earldomes Marquesshippes The worde giueth vnto ministers that honor which it should not and denyeth it that which it should and other such like which was no hard matter to giue when Monarchies abounded in them more than ynough But on the other side is denied them the obedience and subiection due vnto them by the will of God to wit that place should be giuen vnto Ecclesiastical discipline and to be obeyed when they command vs out of the word of God to reforme our life to repent and to auoide them whom the church hath pronounced excommunicate and whatsoeuer things else be of this sort But because in these things the alteration of life and sincere holinesse is furthered the diuell prouideth with great care and diligence that with deafe eares they maie be hearde whereby it falleth out that al goeth to wrack because the Prelates of Churches are come to that passe Note a great abâ—… that not being content to haue immoderate riches principalities do altogether busie themselues in the affaires of this worlde neglecting the charge which they haue to féede the people of God And the people in like manner thinke that they haue very well performed their dutie if they heape vp vppon their Pastors the goods of this worlde being nothing carefull in the meane time to be nourished with doctrine and the word of God The sentence of the Apostle when he saith that Neither he that planteth neither hee that watereth is anie thing maie be vnderstoode by Hyperbole or excessiue spéech namelie that they are saide to be nothing if they be compared vnto the diuine Action 40 But because all the Pastors of the Church do serue one and the selfe same high God and do appoint vnto themselues one the same end they are al meanes and instruments of God for the saluation of men Which they haue in common with all the creatures for the which in the scriptures God is called The God of Hostes 1. Sam. 1. 3. Ibid. 15. 2. Esa 1. 24. and in very many places besides for that all things doe no lesse serue God than souldiers doe their Captaine Which comparison in verie déede Aristotle made mention of in his Metaphysickes Wherefore as touching those things the ministers of the Church are among them selues all one The vnitie of ministers Degrées of ministers are not taken away from the Church and yet would not Paul therfore take awaie from the Church the degrées of ministers For in better place is hée which preacheth the Gospell than he which baptiseth And in the Church we haue knowen some to be Pastors some Teachers some Prophets Yet more of the vnitie of ministers c. They be all one also because they serue one an other because they all consent in one thing euen as inferiour artes are ioyned with that which is called Architecture Further they be one because albeit the greater be preferred before the lesser that is not doone either in neglecting or contemning of the lesser They be one also because of theÌ„ selues they haue no other thing as touching the office wherein they be conuersaunt but so much as God hath distributed vnto them So that in this they be equal that whatsoeuer they haue that haue they receiued of him neither haue the things which they vse in their ministerie procéeded of nature And as a liuing creature is saide to bée one because the members thereof being diuers are knit together and are stirred vp in their actions quickened with one life wherewith they are formed euen so the ministers of the Church are by the bondes of charitie knit together with the other members of Christ and they also are drawen with the same spirite wherewith the whole Church is moued that they might further the commoditie of the sheep of Christ Mark thou the doctrine of the ministers more than their life 1. Cor. 5. 11. One of the ministers indéede is holier than an other that is nothing to thée marke then the doctrine and take thou heede that they be not defiled with those most grosse vices for the which Paule commaundeth that we should not so much as eate with them Neither persuade thou with thy selfe The vices of ministers cannot contaminate the SacrameÌ„ts Ierom. Similitudes 2. that their infirmitie or blemishe of vices can hurt those things that are holie Hierom against Iouinian hath two proper similitudes by the which he excuseth God that giueth a soule vnto the children begotten in adulterie For saith he if corne be stolne awaie Of him that stealeth sede the sinne remaineth not in the séede but in him that soweth it And therefore the séed sowen springeth neither doeth an other mans sinne hinder it Of him that soweth with polluted hands Furthermore if the hande of him that soweth shall be defiled and polluted the séede is not therefore so infected as it cannot growe Euen so holie things cannot be corrupted with the sinne of them that minister And Augustine in an Epistle to
that subiectes which obey those lawes be well aduised And let this much suffice for the question propounded 6 But passing ouer these things In 1. kin 21. at the beginning two things come now to minde to be examined which serue to our purpose For there be two things which pertaine not to our right and power and yet are they sometime required of princes therefore we must sée whether it be in our hand to giue them There be certaine goods which be called Ecclesiasticall goods of the which the Bishops and Ministers of the Church be disposers and haue the charge but are not frée and absolute lords For they be assigned for the liuing of the Ministers and for sustenance of the poore Neuerthelesse this doeth Princes oftentimes require that they should be giuen to them and to their nobilitie There is also a Catholike sound faith which is not ours but must onelie be agréeable to the doctrine of the holie Scriptures and oftentimes notwithstanding it is required by Monarches and Tyrants that we should bend and apply the same to their will and pleasure Wherefore it is demanded whether in those things we should alwaies follow the constancie of Nabaoth whereof there is mention made in the xxj Whether goods ecclesiastical are to be deliuered vnto Princes Chapter of the first booke of Kings As touching the first to wit Ecclesiastical goods the opinion of all men is not one reasons are foūd for both parts They that wil not haue those things to be giuen say that these goods be not the goods of the ministers but of the Church so as it is not lawfull for them to plucke away those things that be none of their own Leo the first of that name writing vnto a Bishop néere Sicilia said these goods are not ours but are committed vnto vs. Further they saie that those things being giuen vnto kings princes are not conuerted vnto good vses but serue vnto riot and courtlie pompe and they thinke it rather the part of a Magistrate to prouide that those be well distributed and bestowed And that if he shall perceiue that Ecclesiasticall men performe not the same both they maie and ought to driue them to doe their office Ambrose Verilie Ambrose would not deliuer the Church vnto Valence the Emperour when he required the same Laurence Laurence also would not deliuer the Treasures of the Church vnto the most cruell Emperour Decius but bestowed them vppon the poore Further hee shewed vnto the Tyrant the lame the blinde the afflicted and néedie and those he said are the treasures of the Church On the other side Augustine being a man of a gentle and méeke nature Augustine was a man of méeke nature was not austere and strait in defending of those things Naie rather as Possidonius the Bishop of Calamensis reporteth in his life the 33. Chapter when some of his Clergie were enuied by reason of certaine Farmes and possessions which they had said openlie vnto his people that he had rather liue of those things which should be giuen by the people than to take vpon him the charge of possessions landes of the which he with his might be maintained and that he was readie to giue place that they themselues and the Ministers should be maintained by the oblations of the Aultar as they were in the olde Testament And this he not onely spake in wordes but performed it by a certaine déede which differeth not from this his saying For vppon a time a certaine noble man of Hippo who notwithstanding liued at Carthage franckly and of his owne accorde gaue to the Church of Hippo wherof Augustine had the charge a possession by writings made and sealed which writings he deliuered to Augustine and his clergiemen onely reseruing vnto himselfe the profite of the land during his life But after a certaine time when he had repented him of his graunt he sent his sonne vnto Augustine to require the writings of the graunt and in the meane time he would giue a hundreth shillings to be bestowed vpon the poore These things being heard Augustine lamēted and sorrowed not for the possession demanded againe but for the inconstancie of men For he reprooued him by letters but he restored the writings of the gift neither woulde he receiue those hundreth shillings And yet neuerthelesse he feared not to alienate from the Church that right of Donation which he then possessed The question is difficulte Note in the resoluing whereof I was first of this opinion that if the Magistrate and Prince woulde take awaie those goods they should not be resisted by force Howbeit if they would compell me to deliuer those things I should not easilie yéelde vnto it 7 But oftentimes it commeth to passe that Princes and Magistrates will not take awaie those goods by force but they would haue them deliuered by writings of exchāge or alienation made and sealed And vnlesse this be doone there is a danger least their mindes should be alienated from the Church and from the reformation thereof And whereas they maie séeme after a sort to fauour religion and if they be reiected they will hinder the same and through them the Church shall want good Ministers and Papistes shall be called in the people shall be destitute of syncere and pure doctrine neither shall the same haue a due administration of Sacraments For what vses the goods of the Church may be deliuered When the cause then cōmeth into so great daunger then if that any goods of the Church be deliuered to the end that the Church maie be redéemed from such vexations they which so doe must not in my iudgement be thought to sinne For if it be lawfull to sell the goods of the Church for redéeming of the beléeuing captiues why should it not also be as lawfull for the redemption of the Church it self That the goods of the Church maie be solde to that vse Ambrose declareth Ambrose who in his second Booke of Offices Chapter 28. saieth That Ambrose tooke the goods of the Church and imployed them to godly vses that he sometimes for this cause incurred the enuie of the Arrians for that he melted the Challices of gold the holy vessels whereof he might make a benefit for the redéeming of captiues further that he defended that the soules of the Captiues which were redéemed bée more acceptable vnto God than vessels of golde and other ornaments of Temples Beside this he rehearsed the example of Laurence of whom we spake a little before The example of Laurence adding that the Church hath gold not to kéepe it but to bestowe it That the verie same is lawfull Gratian in the decrées 12. Quaest 2. Can. Apost And it is out of the sixt Synod And the same thing is in the same place in the Canon Et Sacrorum Can. Therfore if it be lawfull to redéeme captiues with the Church goods alienated awaie it shall be much more
lawfull to redéeme the Church it selfe being captiue Another argument also maie be drawen from the ciuil lawes which graunt vnto a guiltie man in perill of his life and that should fall into extreme punishment to redéeme for a price euen his owne bloud namelie by making agréement with the accuser that he should surcease his action And this is in the Code De Transact in the law Transigere And in the Digestes De eorum bonis qui ante sententiam latam mortem sibi consciuerunt in the first law And if it be lawfull for a man through the abandoning of goods and possessions to redéeme his owne bloud why maie it not be lawfull for Churches which belong vnto eternall life to redéeme by their outward goods séeing these things are more of value than corporall life 8 But they saie no man can giue these things because they appertaine vnto the Church and are not in the power of any particular men I answere Neither woulde I that a Bishop or Minister of the Church doe this by his owne onelie counsell and will but that the Church shoulde be priuie and consenting to the same Ouer this let vs imagine that there is some stewarde which gouerneth the goods and possessions of his maister If it happen that he commeth into the daunger of his life or be taken prisoner who will blame the good steward if by selling some of his maisters goods he redéeme him and deliuer him from calamitie If it be lawfull to giue skinne for skinne Iob. 2. 4. all that we haue for the soule that is for the life doubtles it is much rather to be done that we may haue the pure Gospel and maie obtaine eternal life Let vs put the case that there is some Pope created which neuerthelesse is not to be looked for but for example sake let one be imagined Note that will saie vnto our men permit ye me that I maie possesse these Cities and Castels and I will suffer that ye shall haue the Gospell frée The libertie of the Church is to be redeemed that ye shall reforme the Churches as ye will I will not trouble you nay rather I will be fauourable to your indeuours Who woulde not giue these things vnto him Wherefore if anie being put in such or in the like danger doe deliuer anie goods of the Churches vnto Princes they are not straight waies to be accused as though they haue sinned nay rather if they obstinatelie delaie to doe it they maie incurre the suspition of couetousnesse Yet this must they take héede of namelie that they being mooued through Ambition to attaine vnto dignities or Bishoprickes or other spirituall promotions shew not themselues readie either to giue or alienate such goods This also must be foreséene that they giue not vnto their néere kinsfolke and friends those things which they faine that they would not graunt vnto Magistrates and Princes But as things now are in Popish religion I cannot tell what profit it maie be to the Church that so manie and so great riches are possessed by Ecclesiasticall men as they will be called séeing they abuse those goods especiallie against the Gospell and profession of true religion The effect is that in this difficult hard cause I would allow that if it might possiblie be they which haue the gouernment of Churches should not resist Magistrates which pluck awaie such things by force and yet that they should not by their owne proper assent deliuer thē Howbeit if the same be done at anie time in maner forme as it is now described in my iudgmēt it cānot be blamed 9 But as to the other kinde of good that is to wit the true and right faith because the same is the vine of God Whether the true and right beliefe is to be yeelded to the persecuters of the Church it is lawfull for no man to yéeld that vnto anie For nothing must be added or diminished at princes pleasures In this matter verie manie at sundry times departed from the constancie of Nabaoth Verilie there were some weake men in the time of Dioclesian and Maximinianus which deliuered euen the verie holie bookes to be burned Of which offence Coecilianus Bishop of Carthage was greatlie accused by Donatus Whence arose the heresie of the Donatists whereupon arose the heresie of the Donatistes Moreouer vnder Constantius some which otherwise were good Bishops being forced by feare The father of Gregorie Nazianzene subscribed to the opinions of the Arrians among whom was the father of Gregorius Nazianzenus Also manie reuolted what time as Iulianus the Apostata obtained the Empire neither did they faithfullie kéepe the vine of the Lorde I meane the inheritance of their parentes 10 But in verie déede the Clergie and Ecclesiasticall men contend In Rom 13 verse 9. that they by the benefite of Princes are exempted from tributes and customes Doubtlesse Christ vsed not this priuiledge for he prouided to paie tribute both for himselfe and for Peter Mat. 17. 27 Why the Clergie be exempted frō tributes customes Looke after in pl. 13. Art 23. Againe if we looke vpon the Ciuill lawes they are not exempted from all burthen of tributes Iustinianus in déede willed that they should be frée from personall offices as it is in the Code de Ecclesijs episcopes And those are called personall offices which we execute giuing hereunto industrie and labour onely For if the ministers should be bounde to them it coulde not be chosen but that they should be hindred from their function And the same Iustinian séemeth also to haue exempted them from extraordinarie and not from ordinary exactions Yea they are bound to the mending of common high waies and to repairing of bridges Neither doeth the lawe of charitie suffer that when as they possesse landes and manie other things they should withdraw themselues from ciuil burthens and laie the whole weight vpon others 2. Cor. 8. 13 that there should be a burden vpon all others and they onelie discharged Bonifacius the 8. A most vniust decrée of Boniface the 8. a man as the Papistes themselues confesse ouer proude and arrogant in his decrées as we haue De Immunitate ecclesiarum made a decrée wherein he ordained that Ecclesiasticall men be altogether frée from all payment of tributes yea rather he straitly forbiddeth thē that without the commandement of the Romane Bishop none should be so hardie as to paie anie thing to prophane Princes A most grieuous constitution of a most outragious man from whence haue sprong welnéere infinite garboyles and endlesse quarels Howbeit some haue patched it vp with a goodlie interpretation namelie that somewhat notwithstanding maie be exacted of them if Church matters or Religion or common weale be in any extreme danger As though for sooth these men ought not to succour the cōmon weale except when it is in extreme necessitie A Philosopher wittily quipped by Dioclesian I remēber a verie wittie
not euerie where receiued So as if a due consent ought to be preserued in the Church it is necessarie that we firmelie and constantlie staie our selues in the holie Scriptures Of discerning of Spirites 9 But the discerning of spirits is a gift In 1. Cor. 12. ver 10. How Spirits may be discerned by which the difference of thē which are moued by an euill spirit is knowen from them which are inspired with the holy ghost Which how necessarie it is Christ admonished when he said Matt. 7. 15. Beware of false Prophets which come vnto you in sheepes clothing but inwardlie they be rauening wolues 1. Thess 5. 21. And Paul vnto the Thessalonians Prooue all things and keepe that which is good But how spirites are to be knowen Iohn teacheth in his first Epistle when he saith 1. Iohn 4. 2. If a man confesse that the Lord Iesus is come in the fleshe he is of God and he that denieth that the Lord Iesus is come in the flesh is not of the Lord but is of Antichrist Augustine treating on these wordes Augustine maruelleth that manie Heretikes be verie pernitious which confesse the Lord Iesus to haue come in the flesh who neuertheles be not of God but he aunswereth to this effect that they confesse the Lord Iesus to be come in flesh which with a sound faith receiue all those doctrines which either goe before or follow this article If Christ come in the flesh he was before his comming he tooke verie fleshe vppon him to this end that he should verilie die and that afterward hée should rise againe whereby he might also giue vs the hope of resurrection And manie other things are knit vnto that principle the which aswell heretikes as infidels doe refuse either in whole or in part Wherfore Iohn would not distinctlie recken vp euerie thing which we ought to confesse vnto saluation to the end that our spirite might be approoued but he onelie spake of that which was the chiefe vnto which in a manner all other things necessarie to saluation are adioyned Looke part 1. pl 3. Art 8 Euery one that holdeth right opinions is not therefore saide to be of Christ Two sorts of confessiō But if thou wilt saie Admit there be some which rightlie and faithfullie hold al those opinions is he therfore thought to haue the spirit of Christ if he liue vnpurelie Augustine aunswereth that there is a certaine confession which is in outward words onelie and an other which is true and hath good workes with it And this he prooueth out of the Epistle vnto Titus Tit. 1. 16. They confesse that they know God but in deedes they denie him Therefore by contraries he saith there be some which in déeds confesse God him selfe therefore he affirmeth that confession of which Iohn speaketh is no vulgare confession but such a one as hath déeds But through these things which are spoken by this godlie man we haue as yet no certaine rule by the which spirites are discerned Many heretiks haue liued godlie in shewe For there be manie Heretikes which in outward shew haue had their life garnished with workes notable enough but the same in the meane time was contaminated with the indeuour of humane glorie and we being ignorant of the purpose of their mind can iudge nothing of the goodnes of the workes which they make semblance of for this iudgment pertaineth onelie to the conscience Wherefore Iohn in the same Epistle writeth 1. Ioh. 3. 20. And if so be our heart accuse vs God is greater than our heart and knoweth all things As if he had said Although thou shalt behaue thy selfe notablie in outward shew and shalt haue an euill minde thinke not that thou art hidden for God also vnderstandeth the peruersenesse of thy minde séeing he is greater than our heart So as to God must be left the secrete iudgement of perfect vprightnesse of workes because he being the iudge it maie be that he which shall giue his bodie to be burned 1. Cor. 13. 3. séeing hée is without charitie it is nothing and that those things which he séemeth to doe verie well are condemned Onelie we can iudge of those thinges which appeare manifestlie Two rules for the trying of spirits 1. Ioh. 4. 2. The confession of opinions must be examined according to the scriptures Before the new Testament was written opinions were examined by the Apostles sayings 1. Iohn 4. 6. 10 Wherefore there remaineth two rules for to iudge of spirites One is if the opinions as touching faith be retained perfect and pure And this meant Iohn when he said If anie man confesse the Lord Iesus c. And this confession of opinions must be examined by the holie Scriptures the which seeing they had not in the Church at the beginning as concerning the new Testament they were examined by the words and doctrine of the Apostles Therefore Iohn a little after saith He that is of God heareth vs and he that heareth not vs is not of God Then he addeth that thus we doe prooue the spirit An other rule is of maners and life This did Christ expresse when hée said By their fruites ye shall knowe them And as opinions are knowen by examining of them with the Scriptures Life and maners must be tryed by discipline so life and maners should be tried by the discipline of the Church Howbeit either rule of examination is at this daie waxen cold For the life of the faithfull is not looked vppon but the shéepe of Christ doe miserablie perish and are neglected Further the holie Scripture is lesse red than méet it should neither is it carefullie and diligentlie handled And the Papistes will that the opinions should bée examined not by the Scriptures but by the councels and fathers Thereof it commeth to passe that the Church hath these manie yeares béene deceiued In the Primatiue Church a gift was extant whereby it might easilie be knowen with what spirite they which did speake were ledde By these meanes Satan was resisted when he transformed himselfe into an Angel of light Of Councels 11 Wherfore let them take héed which in diuers places boast of the Councels In 1. Cor. 2. verse 14. in which it hath bin iudged as touching religion what men it behooued there to bée namelie spirituall for somuch as the iudgement onelie of diuine things is brought to thē But at this daie the greatest part of a Councell Out of this place is gathered an argument against Councels is so ouerfraught with grosse imperfections as in verie déede it is not lawfull to take meat with them They saie that they be the Church howbeit although they be baptised and haue taken orders in the Church Looke after pl. 6. Act. 9. 17 c. Looke part 1. pl. 6. Act. 11. yet doe they not therefore prooue themselues to be spiritual séeing it is prooued that they do the workes of the flesh and not
the good as in the euill part For euen great offenders be called Anathemata or accursed Rom. 9. 3. And in this sense Paule would haue bin accursed from Christ for his brethrens sake Among the Hebrewes it is called Cherem that is perdition prohibition or a thing prohibited And it maie be also defined by those things which are taught of the Apostle A definition of excommunication after this maner Excommunication is the casting out of a godlesse man from the fellowship of the faithfull by the iudgement of them which be chiefe and the whole Church consenting by the authoritie of Christ and rule of the holie Scripture to the saluation both of him that is cast out and of the people of God An order of the Treatise Now let vs sée how necessarie this punishment is Secondlie what things ought to goe before Afterward who is to bee excommunicated Further from whence he should be cast whither he shoulde be cast by what degrées by whom when why and by what motion or inspiration and what we should at the length doe with him that is excommunicate How necessarie a thing excommunication is Mat. 18. 17 3 By the Gospell we easilie knowe how necessarie this ought to be accounted in the Church In the 18. of Matthew when Christ had taught as concerning brotherlie correction he added But and if he shall not heare the Church let him be vnto thee as an Ethnick and Publicane Ibid. ver 18 Againe Whatsoeuer ye shall binde vpon the earth shall be bound also in heauen and whatsoeuer ye loose vppon the earth shall also bee loosed in heauen Wherefore séeing it is the Gospell of Christ as touching all the parts it ought to be receiued of the Church credite euerie where to bee giuen vnto it So as they are to bee woondered at which would professe the Gospell and yet doe exclude this particle Wée reade in the 13. of Deuteronomie Verse 5. Ier. 51. 6. Take away the euil from among you And in Ieremie it is written concerning Babylon Flie you from the middest of her Esa 52. 11. Moreouer the Israelites were forbidden to touch vnpure things and if they had perhaps touched those things they became so vncleane as they were seuered from the companie of others Leui. 13. 46 The lepers were banished from the Campe. And the Lord expelled out of the garden of pleasure Gen. 3. 23. the first parents when they had sinned Gen. 4. 14. Caine also after the killing of his brother went as a runnagate from the sight of his parents Finallie if there were no other testimonie extant 1. Cor. 5. 3. 2. Thes 3. 14 that which we haue out of Paule to the Corinthians to the Thessalonians and else where ought to be sufficient Also Iohn in the second Epistle Irenaeus 2. Ioh. ver 10. The second Epistle of Iohn whose it is the which Irenaeus in his first booke confirmeth to be the Apostles although some thinke the same to be the Epistle of one Iohn a Priest saieth If any man come and bring not this doctrine him receiue ye not into your house neither say ye vnto him God speede and doe not ye communicate with euill workes In like maner doeth the Apostle séeme to haue written vnto the Ephesians Ephe. 5. 11. Haue no fellowship with the vnfruitfull workes of darkenesse 4 Before excommunication Correction goeth before excommunication Mat. 10. 15. goeth brotherlie correction For Christ saide If thy brother shall haue sinned against thee Neither is he to be thought that he sinneth not against vs which sinneth against God séeing we be his children the members of Christ yea verilie the Saints are so prepared as they easilie neglect that which is committed against themselues and soone forgiue their owne iniuries except so much as they perceiue them to redound against God What maner of corrections ought to be But and if the sinne be common and knowen to all men shall it haue néede of brotherly correction No verilie let it be brought and made manifest vnto the Church But it shall bée néedefull that the minde of the sinner be searched out whether he haue minded to repent and returne into the waie This being purposed he which sinneth openlie must be exhorted and admonished Whereby it appeareth that in al sinne aswell secret as publike there is néede of brotherlie correction The which behooueth not to be doone softlie and slacklie but verie earnestly must be layde before the eyes of the sinner the weight of his transgression the wrath of God kindled and stirred vp against him the punishment that remaineth for him finally the offence wherby he hath hurt the Church But let the rebuke be gentle as procéeding from a frendly minde Otherwise if he shall thinke thée to bée his enemie thou shalt rebuke him without any fruite This vnto the Galathians is commended Gal. 6. 1. You that be spirituall rebuke your brother in the spirite of gentlenesse Excommunication must not be rash Let space be giuen to the sinner to thinke with himselfe that he maie the easelier repent A Phisitian doth gently handle sores he doth not straightwaie prepare an Iron fire And all waies and meanes must bée attempted if it be possible without impairing the word of God to retaine him that hath sinned in the Church before that excommunicatiō be vsed If he which was fallen giue place to admonitions promise faithfully that he will change his life and with teares and confession of sinne doe testifie a repentance and sorrow of minde and doe take awaie the offences and occasions of sinnes there let admonition cease For now the brother is wun vnto Christ But if he shall dispise to heare being warned twise or thrise before witnesses let him be brought to the rulers of the Church of whom also he shal be admonished But if he shall make light of them let the Elders referre the matter vnto the people of Christ and by the institution of the Apostle vnlesse he shall first repent let him with the consent of the whole Church be excommunicated These things ought to goe before this iudgement Who is to be excommunicated 5 Nowe remaineth to sée who he is that must be excommunicated He must be as Paul taught among the number of the brethren 1. Cor. 5. 11 who although he confesse Christ in wordes yet in déedes as it is written vnto Titus denieth him Tit. 1. 16. Augustine Neither is the exposition of Augustine allowed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the partie named to be excommunicate should be referred to an adulterer a drunkard and to other great crimes which follow after For sinnes also which be not so publike and knowen vnto all men when they shall be stirred vp through brotherlie correction How priuat sins become publike are by accusing to the Church made publike Also they that be infected with ill doctrine are excommunicated As
said that we must not cast awaie hope of them that be onliue But whereas he saith that no man must be punished with a curse it agréeth not with the sayings of other fathers Councels which cursed Arrius Manicheus and manie Heretikes Further it séemeth to agrée but little with the holie Scriptures séeing it is said vnto the Galathians Gal. 1. 8. If an angell from heauen shal preach anie other Gospel than we haue doone let him be accursed In the Synode of Nice there séeme also some degreées to be appointed in the Church In the Synode of Nice Hearers In the first place were herers bicause they were suffered to be present at the holy preaching Wherfore none were vtterlie driuen awaie vnles there were some open derider contemner There were also men that prostrated themselues Men prostrated who desired pardon of the ministers of the Church for their sinnes committed There be also suppliants reckened Suppliāts who not withstanding they were driuen from the sacraments yet when the faithfull prayed they were suffered to be present vnto which degrée it séemeth that the abstinents did pertaine Finallie they are reckened which communicated in the Sacramentes with the whole Church Excommunicants Among these degrées it was accompted the smallest to be driuen from the Eucharist for a time more gréeuous to be put apart from the companie of them that prayed but most gréeuous of all to be remooued from them that laie prostrate But as touching the Councell of Nice manie thought that these articles were counterfeit and that they are not to be reckened for the lawfull decrées of that Synode séeing they are almost no where obserued yet out of Cyprian we manifestlie gather To men fallen into Idolatrie no peace giuen but at the houre of death that there were some degrées vnto them which were falen into Idolatrie as he saith there was giuen no peace by the Church vnlesse it were about the houre of death but vnto adulterers it was graunted after a long repentance Adulterers Libellates what they were But vnto the Libellatistes for so were they called which for monie redéemed themselues in the time of persecution pardon was somewhat easilier granted So as out of the Fathers are easilie gathered these degrées which neuerthelesse cannot be prooued by the holie scriptures Who shold vse the sentence of excommunication 8 Now are we to intreate who they be which ought to exercise excommunication Separation from God and from the members of Christ the which as wee said happeneth through infidelitie and other sins cannot be laid vppon vs by anie creature wée separate our selues from God Esa 59. 2. Wherfore Esaie saide Sinnes haue made a separation betweene me and you Rom. 8. 35. 39. And Paul saide that he certainlie knewe that no creature could pluck him awaie from that loue wherwith God Christ loueth theirs But Excōmunication which is a token of this inward * Apostasie is a falling away from him that we professe Apostasie in déede not a certaine and necessarie token yet a great one and greatlie to be feared must be inflicted by the Church of Christ Excommunication is no certaine token of the separation from God And therefore I haue said that it is no certaine and necessarie token of the separation from God and the members of Christ because it maie sometime be that a good and innocent man maie be excommunicated by the corrupt iudgement of the rulers in the Church as we haue knowen it to bée doone more than once in the councels and among the Fathers which were otherwise accounted holie Wherefore by excommunication we are not properlie said to be separated from God but are shewed and discerned to be separated A similitude as in the old law a priest when he iudged anie Leaper did not infect him with leprosie but pronounced him to be alreadie infected Mat. 16. 18 Neither is it against this sense that the Church is said to bind loose because this iudgement when it concurreth with the word of God Howe God worketh together with the iudgement of the Church is not in vaine And séeing God worketh together with them the separation which had alreadie happened to the poore wretch is become more gréeuous But now this onelie we say that in excommunication it perpetuallie happeneth that Apostasie and falling awaie from God goeth before the same and so God worketh together with this iudgement of the Church when according to the rule of the holie scriptures it decréeth that he maie send scourges and vncleane spirites for to vex them that be excommunicate Ambrose We read of Ambrose that the Scribe of Stellico when as he had excommunicated him beganne to be gréeuouslie vexed with an ill spirite And these thinges doth God to the intent he maie declare that he confirmeth that in heauen which in earth shall be iustlie bound 9 But that we maie rightlie vnderstand who ought to be excommunicate it is néedefull to discusse in what sort the societie of the Church is It is not simple What maner of societie the Church is of but it is cōpounded of one alone of manie good gouernours and of the gouernment of the people For from it must be remooued pernitious kindes of common weales I meane Tyrannie the gouernment of a few How it is a monarchie Act. 20. 28. and the Lordshippe of corrupt people If thou respect Christ it shall be called a Monarchie For he is our king who with his owne blood hath purchased the Church vnto himselfe He is now gone into heauen yet doeth he gouerne this kingdome of his indéed not with visible presence but by the spirit and word of the holie scriptures How it is an Aristocracie 1. Co. 12. 28 Ephe. 4. 11. And there be in the Church which doe execute the office for him Bishops Elders Doctors and others bearing rule in respect of whom it maie iustlie bee called a gouernment of manie For they which are preferred to the gouernment of Churches onlie because of the excellent gifts of God as touching doctrine and purenesse of life must be promoted vnto these degrées These offices are not committed vnto them according to the estimation of riches and reuenewes not for fauour bewtie or nobilitie sake but in respect of merites and vertues but if it be otherwise it is doone against the rule But because in the Church there be matters of verie great weight importance How it is a Democracy referred vnto the people Acts. 1. 15. Acts. 6. 2. as it appeareth in the Acts of the Apostles therefore it hath a consideration of politike gouernment But of the most weight are accounted excommunication absolution choosing of ministers and such like so as it is concluded No man can be excommunicated without the consent of the Church The Romane common weale that no man can be excommunicated without the consent of the Church On this
another which helde not with that guide with whom he held and as it appeared in the Church of Rome wheÌ„ two or thrée Popes liued at one time These things being marked it maie easilie be gathered what is Schisme that is to wit It definâ—… of Schisme it is a separatioÌ„ of a coÌ„gregation through the hatred of brethreÌ„ because of the diuersitie eyther of minde or opinion or spéeches or electioÌ„ of gouernours which things doe both bréede and increase that hatred 3 Howbeit we must vnderstand that all Schisme is not good or euill For there is A distinctioÌ„ of Schisme which thou maiest not condemne It is no separation but of partes from the whole and which thou maiest iustly allowe It is no separation except it be of the partes from the whole which whole when it shall become euill if certaine parts diuine themselues from it because they will not be corrupted and infected the departing shall be commendable A good departure or separation Hebr. 11. 8 So is Abraham commended because he departed from the Chaldeans from his owne countrie A good separation also there was of the Proselits who suÌ„dring themselues from idolatrie went vnto the people of God Also the departing of Christ and of the Apostles from the Iewes is altogether commendable especiallie séeing Christ himselfe saide Mat. 10. 34. that hee came not to send peace but a sword and to seuer men from their owne houshold It also happeneth sometimes that all the partes of some whole be euill And it profiteth the godlie that those be drawne one from another to the intent they maie languish and be enféebled And to that purpose Paule when he was come into great daunger Acts. 23. 6. set the Pharisees and Sadduces at debate one against another It was profitable also for preaching of the Gospell when the Iewes disagréed among themselues as concerning Christ A part said of him He is good Iohn 7. 40. seeing he doeth so manie signes but others affirmed that he was euill and that he coulde not be of God séeing he brake the Sabaoth daie But if the whole it selfe be good and some partes being putrified defiled are departed awaie A detestable Schisme such a schisme must be detested and we affirme it to be euill Wherefore it is a pernitious thing because the nature neither of the parts nor yet of the whole is preserued Which that wée maie vnderstand a certaine distinction of the whole must be considered as it is taught of the naturall Philosophers One is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it consisteth of like parts as is water blood earth and such like If a diuision be made doubtlesse the powers of the whole doe after a sort perish for by that plucking in sunder it is weakened but in the partes the nature of the whole is preserued For euery part of water is water and euerie part of blood is blood Another whole there is founde which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which consisteth of the diuersitie of partes Such be liuing creatures made of diuers members yea and plants consist of diuers parts These things if a man diuide neither the whole nor the partes will stand A man being drawen asunder into partes ceaseth to be a man and his parts be no more the members of a man And the Church séeing it is a bodie of diuers parts when it is diuided both it selfe after a sort is ruined and the partes thereof being distracted doe perish séeing they fall from eternall life So as they that separate themselues in an euill Schisme both destroy themselues and asmuch as in them lyeth destroy the Church vnlesse that Christ be present to restore and preserue the same Wherefore the vice must be shunned as a pernitious thing What maner of departing ours is what be the causes 4 Now must we sée whether our separation be euill or good I affirme that it is good First because it hath most iust and very good causes the which I will in this order recite The first cause is In the Church there can bee no coniunction betwéene them which retaine not the faith The Papists are fallen from the faith Our aduersaries haue cast awaie and retaine not the faith so as there can no knitting together happen betwéene them and vs. That they haue departed from the faith hereby it appeareth in that they haue cleaued to traditions neglecting the word of God But faith is by hearing and hearing by the worde of God as Paule testifieth Ro. 10. 17. Further there can be no fellowship with them They lay vpon vs intollerable burthens which by a mighty and welnéere tyrannicall violence obtrude vnto vs heauie intollerable burthens a great deale more than false prophets would lay vpon the Gentils being conuerted vnto Christ What may we here do In times past the Lacedemonians said vnto the Athenians If ye shal command things that be more hard than death we wil rather die than doe them Thirdlie our aduersaries vsurpe more vnto themselues than Paul thought did appertaine vnto himselfe The Papists arrogaâ—… too much vnto themselues Verse 24. He wrote in the 2. Epistle to the Corinthians the first Chapter Not as though wee haue dominion ouer your faith By which wordes he testifieth that faith is subiect vnto none but vnto the word of God so as the ministers of the Church haue no dominion ouer it but as Peter saieth in the first Epistle the fifth Chapter Ver. 2. 12 They ought by admonishing and teaching to be helpers of the ioy of the faithfull that is of their eternall felicitie And he had said before Not as though ye bare rule ouer the Clergie by the Clergie he vnderstandeth the people of God The Church if it be generallie considered is one certaine body of Christ but it hath manie partes to wit particular Churches all which be called the lots and inheritances of God Wherfore Peter woulde not that Ministers and Pastors should behaue themselues towardes them like Lordes Fourthly Papists suffer vs not to worship God purelie and sincerelie The Papists admit no libertie of the Gospel among them if we be conuersant with them Because they neither suffer that the Gospell shoulde be preached by vs neither graunt they the pure administration of the Sacraments as they be instituted of Christ Fiftlie The Papists euerie yere accurse vs vpon Shere Thursdaie they curse vs and pronounce most horrible execrations against vs especially vpon Thursday in the great wéeke Séeing then they haue so excommunicated vs and euerie yéere renue their excommunication what shoulde we deale with them when as they haue so cruellie abandoned vs Sixtly if we should ioine our selues vnto them The Papists are separated from the greatest part of the inhabited world we should be pulled awaie from the greater part of the world In so much as they accouÌ„t for Schismaticks the Churches of Africa Egypt Syria the
East-Church the Churches of Asia and the Gréeke Churches in respect forsooth that they will not be subiect to the seate or rather the Tyrannie of Rome Seuenthlie they being not content with excommunications and execrations by which they curse vs being faithfull men and professors of the Gospell The Papists persecute the godlie doe most cruellie persecute destroie vs with sworde violence prisons banishments confiscation of goods and finallie with flames and fires Eightlie it is méete that godlie men shoulde be conuersant together with sinners The Papists admit no reformation so long as there is anie hope of them remaining and while they abide to heare those which warne them But these meÌ„ haue stopped their eares like Adders neither can they abide any word of men admonishing them They haue bin cried vpon of long time and they compelled of force confesse that many great errours are crept in into the Church yet doe they not either shewe or amend anie Certaine Councels haue bin held namelie of Constance Basill Florence and Trent welnéere within our age or the age of our Fathers yet is there not corrected in the Church so much as one trifling thing or error or abuse So as they séeme now past hope of saluation And experience teacheth that in liuing with them the trueth is rather hidden and weakened than that they are become the better wherefore it is no maruell if we depart from them For the Apostles for the verie same cause departed from the Iewes Act. 13. 46. séeing they cast awaie the word of God The papists mislike of a Christian Councel Ninthlie manie haue hoped and yet hold opinion that the onelie remedie which remaineth for the reliefe of the miserable state of things is a general Councell which should be fréelie helde where the cause on both parts might be discussed But they neuer abide themselues to be brought therunto With griefe they heare mention made of a Councel Moreouer least they shold séeme ouer wicked they permit a Councell after a sort but such a Councell as consisteth of them that conspire against the worde of God and séeing the ground and state of all dependes wholie vpon the Pope they will abide none there but such as be sworne vnto him 5 Tenthlie in the Church there be thrée kinds of things What and how manie kindes of things are in the Church For some be necessarie others be frée and othersome be wicked Among things necessarie are appointed doctrine and administration of Sacraments as also holie and honest life namelie that men should behaue themselues godlie modestlie and iustlie towards God them selues and their neighbours all which in verie déed belongeth vnto discipline This being so let vs consider how these men behaue theÌ„selues in all these things Doctrine out of all doubt they haue corrupted For they teach that we are not iustified by faith onelie Rom. 1. 16. 3. 21. 5. 1. Gal. 2. 19. as the scriptures do appoint but that we be also iustified by workes They preach worshipping of Images and the adoring of creatures They defend inuocation of the dead and such like things which be méere corruptions of heauenlie doctrine And as touching the administration of Sacraments they haue so defased by adding too and mangling of the Sacraments as they are now scarcely knowen Further as to maners and life they haue so excéedinglie loosed the raines of discipline as they call good Esa 5. 20. euill and euill good And all things are taken hand ouer heade and so great a confusion there is of things as there be no difference perceiued of iustice And thinges that be frée nowe they suffer not to bee frée They haue ordeined a choice of meates Col. 2. 16. when as in meate and drinke as testifieth the Apostle none ought to iudge vs. They obserue daies with great superstition Also they suffer not fastings to be frée but they will haue appointed times as the yeare goeth about They haue decréed to fast vpon fridaie and saturdaie in the time of Lent in the Vigils and Imber daies Matrimonie which among other thinges is most frée they haue forbidden to all the cleargie Also there bee garments prescribed by them to be so ncecessarie as without them Masse cannot bée had They will not that leauened breade should be consecrated but swéete or vnleauened Ceremonies and rites they will haue to be so common that all men maie vse them Briefelie they haue made things that be frée to be of necessitie Things that be naught and corrupt they wil not cut off they retain them obstinatlie and he that wil admonish them thereof they gréeuouslie pursue him Whether the title of the Catholike Church be agreable with the Church of Rome Look before cap. 1. Act. 2. 6 Furthermore they will haue none to be of their fellowshippe that professe not the Romane Church to bee the Catholike Church and they indeuour to make the vniuersall Church to be particular For the Romane Church is one certaine Church as is the Church of Alexandria Millain and Ephesus But the Catholike is vniuersall for it is there found wheresoeuer the beléeuers and true members of Christ liue well It is not bound to places chaires They straight way reuolted from the Catholike church when the Popes kingdome was erected by them For they which would not go vnder the yoke were by the Romanistes expulsed from the Church They sought not that the name of Christ might be largelie spread but that they might beare rule farre and wide Paul vnto the Romans wrote Rom. 12. 5 that we be one bodie in Christ meÌ„bers euery one of an other But and if he said that we be one in Christ it ought to be enough to professe Christ Eâ—…ors of the Donatistâ—… not the Romane Church The Donatistes are reprooued by manie of the Fathers and especiallie by Augustine because they had straitened the Catholike Church into a small corner of Aphrica affirming that the Church was no where else to be founde But doe not the Papistes the verie same when as they acknowledge none for the Churches of Christ which followe not the Romane Church as their head and Prince Let them prooue if they can that the Gospell sprang vp at Rome It cannot be saide For it came from Ierusalem aswell vnto the Greekes as Latines Whereby it commeth to passe that the Romane Church is not by the right of antiquitie the first of all Further it is gathered that the Catholike Church was before the same And if it could then be without it what let is there but that nowe also it maie be without it But if so bée to speake after the maner of the Logicians the Romane Church first of all and by it selfe had béene the Catholike Church all Churches by it should be named and should bée called and become Catholike through her Which how false it is I haue already shewed in that the Churches of Ierusalem Antioch and
of that saying of Christ Luke 23. 33 I prayed for thee Peter that thy faith shoulde not faile The words of Christ I haue praied for the Peter expounded As though the Lord prayed not for others also Assuredlie he prayed as it is in Iohn for others also not onelie for the Apostles but also for all men that should beléeue But I returne to the place Of feeding the sheepe and I answere them which demand why those wordes were seuerallie spoken by the Lord vnto Peter Why it was onelie saide to Peter Féede my shéepe and I saie that Christ would take away the infamie of Peters thrise deniall And as Augustine saieth It was prouided that the tongue of Peter shoulde no lesse serue to the louing thā to the fearing of the sauiour to the intent that death being at hand he should speake no otherwise than in the life present he did And the same in a maner hath Cyrill So as the Lord dealing after this maner with Peter caught as it is commonlie said two hares at one leape First he indeuoured that all the Apostles should know that Peter was receiued into fauour and restored to his former place Secondlie that they might vnderstand that there is no néede of singular loue to the féeding of the flocke of Christ For he that from the heart and sincerelie loueth the Lord of the flocke cannot but féede it with excéeding faithfulnesse But least that vnto anie man it maie séeme somewhat hard which we affirme either that Peter spake for the rest of his fellowes or else that those things which were spoken vnto him pertaine also vnto others this will be easilie prooued by the vsuall spéeches in the scriptures Zuinglius iudgement Certainlie Zuinglius laboured verie well in that Argument He in his Treatise De vera Religione in the Chapter where he intreateth of the keyes of the Church gathered manie places which make well for the present purpose Verse 67. In the 6. Chapter of Iohn when the seuenty Disciples were gone Christ turning vnto the 12. said vnto them Will ye also goe awaie There Peter in the stead of all answered Lord vnto whom shall we go Thou hast the words of eternal life We know and beleeue that thou art Christ the sonne of God Séeing he speaketh in the plurall number he manifestlie sheweth that he answered in the name of his fellow Disciples neither did the confession which he vttered differ from that which a little before both wee brought vttered out of the 16. Mat. 16. 16. Chapter of Matthew But somtime it commeth to passe that one man doeth not answer for all men but all men for themselues as when the Lord demanded in the 22. Verse 35. of Luke whether they wanted anie thing while they liued together with him they answered nothing Againe in the same Euangelist he said vnto the Apostles Luk. 9. 13. Giue them to eate Vnto whom they answered Wee haue no more but fiue loaues and two fishes There this answere is ascribed vnto all whereas neuerthelesse in Iohn it is assigned onelie vnto Andrew the brother of Simon Peter Iohn 6. 9. Matt. 4. 10. Moreouer vnto Peter and Andrew is saide that which belonged vnto all the Apostles to wit I wil make you fishers of men But to come more néere vnto that place in the 16. Chapter of Matthew of which I spake before it is easilie gathered by the other Euangelists that Peter answered vnder the name and person of all For wee haue it in the 8. Mark 8. 30 Luke 9. 21. of Marke and in the 9. Chapter of Luke The Lorde rebuked them and threatened them that they shoulde not tell it vnto others Our aduersaries doe not weigh these things They are onelie verie desirous to speake but what they doe speake they consider not They are excéeding carefull for the defence of their dominion and primacie Mat. 20. 26. But the Pope to become Lord of Lords calleth himselfe the seruant of seruants whereas the Lord forbad the same to his Apostles and commaunded that they which would be the greater should behaue themselues as the lesser and he warned that such Ambition was proper vnto the Kings and Princes of the Ethnicks and that it did not appertaine vnto his Disciples 33 Because we haue said that they deale verie wickedlie and shamefullie Whether the fowle life of the Romane Clergie because sufficient to depart from them Mat. 23. 2. here also they set themselues against vs and saie that the foule and reprochfull life of ministers is no cause of separation and departing from the Church because Christ said vnto his Apostles of the Scribes and Pharisées which sate vpō the chaire of Moses that they should doe those things which were spoken by them but not those things which they did We also confesse that we ought not to depart from the Church for the filthie maners and vitious life of Clergie men although it behooueth all godlie men and members of Christ to indeuour that either they may be amended or else if they shall be obstinate in their sinnes to be remooued from their place But while this cannot be done let vs heare them when they shall speake out of the bookes of Moses I meane out of the lawe of God out of the Prophets and out of the writings of the new Testament But if vnder the pretence of the holie Ministerie they will obtrude the traditions of men and especiallie such as be repugnant to the worde of God we maie not heare them neither shall wée violate the commaundement of Christ by withstanding them They are woont also to obiect that which is in the 17. Chapter of Deuteronomie Verse 12. where God commaundeth that the high Priest should be heard by the people of God A place in Deuteronomie answered But why do they not mark in like maner that it is commanded the Priest that he should answere according to the law Whereby it is gathered that he must in the meane time be obeyed while he declareth his opinion not out of his owne head but out of the law of God To this they alleage against vs the examples of the blessed Virgin An example of Simeon and others which in Christes time forsooke not the companie of the Scribes of Iohn Baptist of Elizabeth Ioseph and Simeon who being not ignorant that the Priests and Leuites of their times were corrupted yet did not withdrawe themselues from the Church Vnto this we answere First that the precepts of the lawe vrged them to sacrifice for the time of that age that for sundrie causes Deut. 12. 5 Againe they were enforced that they should not sacrifice whersoeuer they thought good but in some certaine place which God had chosen But we by the benefite of Christ are not bound to those preceptes Further the Priests and Leuites although they were corrupt and infected yet did they not compell anie man vnto wicked rites
which come from them to our Churches and we reuerence and reade the selfe same holy bookes which they vse Antichrist in the temple of God 2. Thes 2. 4 And by this reason we vnderstand Antichrist to fit in the temple of God because vndoubtedly such a one he was in times past and so by many he is estéemed and called because he stil retaineth as I haue sayd some steppes of the Church 42 When they vrge vs as touching a visible Church Howe the Church is visible we answere that iustifyed men which truely beléeue in Christ be bodily and visible albeit that those differences namely Faith and Hypocrisie by which the true members of the Church differ from the wicked caÌ„not be discerned with eye Whereof it comes to passe that the partes of the Church can not in sense be discerned from hypocrites But as to that precept Mat. 18. 17. How farre foorth that precept â—eâ— the Church bindeth Tell it the Church we say that the same is in the order of affirmatiues Which kinde as the Schoolemen say dooth in déede binde men perpetually but not so as it requireth an execution in euery place moment and case but then onely it ought to be when it is possible and profitable They that are corrupted must be shewed to the Church where and when there is a Church which may he come vnto Euen as we iudge of Baptisme For it must be prouided that euery faithfull man if it be possible may be baptised but when he cannot haue a minister he is excused When in the time of Constantius welneare all the Churches in the East were gouerned by the Arrians vnto what Church should it haue bin tolde If thou aunswere vnto the West Church I reply that all men could not goe thither neither would the Tyrant haue permitted it I wil adde moreouer that godly men so long as they were constrayned to be in the Popedome and could not haue their assemblies else where if they had thought that they should haue profited any thing in correcting of manners and in procuring any way the glory of God or saluation of others they should haue shewed that which was requisite vnto the Byshops and Pastors for that time giuen if they might not doe it among their owne But now whenas it hath séemed good vnto God to rayse vp famous men such as were Luther and Zuinglius The famous meâ— Luther and Zuinglius raysed by God to restore Churches who haue planted innumerable Churches it was méete that godly men setting aside the relickes and remnantes and slender steppes of the Church should repayre thither where they might both deale and liue according to the word of God by that meanes they should continue in themselues through succession the faith Apostolical life conioyning themselues with their forefathers which liued rightlie sincerely in the primatiue Church 43 Nor would I haue them ignorant that the further they haue gone the woorse alwayes are their dealinges become which we may gather not onely by the former similitude of the decayed building but also by an other namely of wine An exceâ—… similitude the which at the first being of it selfe mightie and strong is praysed of all men wherwith if there be any water mingled afterward the wine in déede remaineth stil although more vnperfect and the more that it is stil delayed the lesse it retaineth of the purenesse of the wine And if might be brought to such a passe that in the end the wine would be ouercome by the water so as of the wine onely the colour after a sorte might be perceiued and some token although but small of the first taste Thus vndoubtedly is it come to passe in the Church with the puritie of the worde of God and administration of the sacramentes since the traditions of men were begunne to be blended which as they haue dayly more and more increased so haue they made féeble the purenesse of doctrine and mysteries And at the last it is come to passe that those thinges which most of al doe establish a Church haue after a sort vanished away So as whether the Church of Rome haue ceased to be the Church or else be so infected corrupted as nothing in a maner remaineth sound therin we being separated froÌ„ thence are not worthie of blame but rather of prayse especially when we goe vnto the Catholike and Apostolike Church because the Church from which we separate our selues wanteth both For it is no more Catholick because it hath transformed the vniuersall Church into the Roman Church And Apostolick it is not séeing it differeth most far from the doctrine and ordinances of the Apostles We haue departed from them which will be built vppon Peter and his successours be come to that Church which leaneth only vnto Christ the surest foundation We haue departed froÌ„ theÌ„ which build chaffe haye stubble that vpon a strange foundatioÌ„ we are come thither wheras siluer gold precious stones are for the most part builded vpon Christ himselfe An obiectioÌ„ touching the multitude cleauing to the Pope confuted 44 They presse vs much with multitude and boast that Fraunce Spaine and Italie make on their side but herein they are dubble deceaued and deceaue others First of all the greater part of Christendome haue departed from them or take not part with them Secondly the multitude is no certain note of the Church In the most populous countrie of the Israelites God saith vnto Elias 1. King 19. 18. that he had kept onely seuen thowsand vnto himselfe which bowed not their knée vnto Baal And of the séede that was cast vppon the ground Matt. 13. 8. onely the fourth part fell vppon the good ground And it was said by Christ Luk. 12. 32. Feare not thou flocke because thou art but little This Nazianzene vnderstanding in Sermone de seipso aduersus Arrianos saith Where are they now which defended the Church by multitude and despised the small flock He therefore spake these thinges because the Arrians by fauour of the Monarches had possessed the greatest part of Christendome mocked the right beléeuers as being most few Nor must the Church be measured by nobilitie or worldlie honor Luk. 14. 21. For Christ warned vs that it would come to passe that the blinde the lame and the poore should be called out of the stréetes and should be compelled to enter when as others which were bidden had denyed to come Paul also in the first Epistle to the Corinthians testified that not many mightie men noble men 1. Cor. 1. 26. and wise men are called Yea Ierom in his proheme to the Galathians the 3 booke writeth that the Church is gathered out of the poore people 45 And we must take héede that we suffer not our selues to be deceaued by the glorious tytles which our aduersaries abuse Titles of the Papists For they call themselues Apostolick Catholick the
raised vp manie tumultes against the Church That is true which is commonlie said of liuing creatures that by a dried vp member the spirite of life can haue no passage into the other mēber For if the arme be dead and withered vp the life and spirit cannot come vnto the hand But in the Church there is no such great coniunction betwéene men For the power of the Sacraments is to vs A similitude as the light of the sunne which light although it be dispersed through vile and filthie places yet is it not therefore defiled or corrupted 7 But the times of the sacramentes we will diuide into two partes Of Sacraments same were before the comming of Christ some after They differ one from another by notes and signes For some were before the comming of Christ and some after And these differ the one from the other by outward notes and signes Neither was that done rashly or without great consideration for we also as saith Augustine doe after one sort signifie thinges to be doone and after another sort affirme thinges alreadie done and this doe these two wordes now pronounced sufficiently declare But here are two errors to be taken héede of vs Two errors to be shunned in Sacraments as the same father against Faustus very well admonisheth vs first that we thinke not that though the signes be changed therefore the thinges also are diuers or that for asmuch as the thing is one and the selfe same therefore the signes ought not nor can not be changed For if an housholder may commaund straiter thinges vnto those seruantes whom he knoweth it expedient to be kept vnder with great seruitude Two similitudes and may lay easier burdens vpon their neckes whom he will count as his children why then may not God doe the same towardes men Phisitions also vse according to the diuersitie of the diseases of the sicke persons to minister diuers and sundry medicines of all which medicines yet the force is one and the same namely to restore health But whether the signes of the old testament haue now vtterly ceased or no Augustine answereth in his booke de vera religione How the signes of the old Testament remaine and how they are taken away that they remaine by interpretation and faith but are in very déede taken away But touching the very things thēselues those which were set forth vnto the Elders in their sacramentes and which are set forth vnto vs in our sacramentes were one and the same And if thou demaund what were those thinges which were common vnto the fathers and vnto vs it may in fewe wordes be aunswered God Christ Reconciliation Grace Remission of sinnes and such other lyke matters What things were common to them vs. These thinges in times past were signified and set forth to be beléeued in the sacramentes of the old fathers the selfe same are in our time signified in the newe Testament and set foorth in our sacramentes But the signes and symboles which the father 's vsed were changed by the comming of Christ At the second comming of Christ our signes shal be taken away at whose second comming also those which we now haue shall in lyke maner be taken away For when we haue once the fruition of that chiefe felicitie which we waite for we shall then néede no sacramentes Further besides the alteration of the signes are also out of Augustine gathered some other conditions whereby is declared that our sacramentes are more excellent than were the sacraments of the forefathers Our Sacraments are more excellent than those of the forefathers For ours saith he are in power greater in profit better in act easier in number fewer in vnderstanding most ful of maiestie in obseruation most pure and in signification most excellent Those things in déede are great Look part 2 cap. 16. Art 12. part 4. p◠10. Art 8. but yet they alter not the nature of the things signified Neither cause they but that our sacramentes and the sacramentes of the old lawe are as touching the substance one and the same Paul in his Epistle vnto the Romans sayth Ro. 11. 17. that the Iewes as vnprofitable brāches were cut off from the holy trée and we grafted in their place And the roote saith he caryeth thée and not thou the roote How we and the Fathers are both in one stocke and in one roote Whereby it is manifest that both we and the fathers as touching the substance of saluation are in one and the same stocke and in one and the same roote The nature of the things signified is one and the same So then the better and worthier part of the sacramentes is one and the selfe same And whatsoeuer difference there is betwéene vs and them the same consisteth wholy in the comming of Christ past and to come Wherefore Augustine against Faustus saith that our sacraments are signes of things now fulfilled but the sacraments of the forefathers were signes of things to be fulfilled And vppon the 6. Chapter of Iohn he saith that in signes they were diuers from ours but in signification of thinges they were both alike The fathers extenuate the sacraments of the old fathers 8 I know in déede and I remember that the fathers are sometimes woont aboue measure to extenuate the sacraments of the olde lawe Chrysostome in his 27. homilie vpon Genesis denieth that circumcision any thing profited vnto saluation but that the Israelites caried it about with them as a token of gratitude and as a signe and seale to the end they should not be defiled by mingling themselues with other nations And in his 39. Homilie he saith that it was a bridle and a payre of fetters vnto the Iewes that they should not mingle themselues with other nations And he affirmeth that God commaunded it vnto Abraham and vnto his posteritie that by an outward signe he might declare that he was the possessor of him And for that cause he changed his name A similitude For so doe we also when we take into our possession a beast or bondman for we giue vnto them a name and we marke them with our signe or marke And vppon the same booke in the 40. Homilie he saith that the Iewes by circumcision might be knowen And hereunto may be added Ambrose for he declareth that circumcision did onely put a difference betwéene the posteritie of Abraham and other nations The Fathers speak not of this thing after one maner Howbeit they doe not euery where speake after one maner For the same Ambrose when he expoundeth that place in the 10. Chap. of the first to the Corinthians That the olde fathers were baptized in the sea saith that their sinnes were not imputed and that they were without doubt purified These thinges are of much more excellencie than to be separated or to differ from other nations Augustine admitteth vnto the old Fathers true Baptisme And
not in that it is spoken but it that it is beléeued But in Infants which by reason of age cannot yet beléeue The word clenseth not because it is spoken bu◠because it is beléeued The holie Ghost worketh in the steade of faith Tit. 3. 5. the holie Ghost worketh in their heartes in the stead of Faith The effusion also of the holie Ghost is promised in baptisme as it is expresselie writen in the Epistle to Titus Who hath saued vs by the fountaine of regeneration and renewing of the holie Ghost which he hath plentifully powred vpon vs. 3 Neither are these two things in such manner offered vnto vs in Baptisme The things offered in Baptisme are also had euen before Baptisme Rom. 4. 11. Act. 10. 44. as though we in no wise might haue them before baptisme For it cannot be denied but that they which bee of full age if they beléeue are iustified euen before they be baptised For so Abraham beleeued and was iustified and after that hee receiued the seale of Circumcision And Cornelius the Centurion when hee had heard Peter and beléeued was not onelie iustified but also visiblie receiued the holie Ghost Neither would we baptise Infants but that we suppose that they alreadie pertaine vnto the Church and vnto Christ And yet are not such baptised in vaine For we must obaie the commandement of GOD which if anie man should contemne though hee boast neuer so much of his faith yet should he sufficientlie declare that hee neither beléeued nor is iustified nor yet hath receiued remission of sinnes Furthermore although they beléeue In Baptisme the gifts which are had before are increased yet when these promises are againe offered that by the appointment of the Lorde and they through faith and instinct of the holie Ghost doe effectuallie take holde of them the benefites of God cannot but be increased in them And why the holie Ghost is powred into the heartes of them that be regenerate this is the reason Why the holy Ghost is powred into the heart when we be regenerate Eze. 36. 26. By Baptisme we are visiblie grafted into Christ and his Church 1. Co. 12. 13 Because they must be made men againe and their stonie heart as the Pophete saith must be turned into a heart of flesh which is not possible to bee doone by mans reason And that we are by the visible sacrament grafted into Christ into the Church is first declared out of Paul For Paul saith that they which are baptised are grafted into Christ And in the first to the Corinthians the 12. Chapter By one spirit saith he all we are baptised into one bodie And that this bodie is the Church he teacheth at large in the same Chapter We added in the definition by a visible Sacrament because so soone as we be iustified we are verilie in minde and in spirite grafted both into Christ and into the Church But because that is vnknowen vnto men it is afterward knowen when we are entered by the outward sacrament By Baptisme the right of eternall life is sealed 4 Also the right way vnto eternall life is sealed vnto vs by baptisme So soone as we be iustified we haue it giuen vnto vs and it pertaineth vnto vs by right not of desert but of the liberall gift of God and by baptisme it is sealed A similitude As the giftes of kings so soone as euer they be graunted vnto vs doe without doubt pertaine vnto vs but afterwarde are sealed that the will of the king if it be néedfull maie be testified vnto others Neither is this part to wit The right vnto eternall life Not all which be not baptised doe perish so to be vnderstoode as though they ought to be excluded out of the kingdome of heauen which were not baptised For if they beléeued and that there was no let in them that they were not baptised there is no doubt of their saluation For Christ saith Iohn 11. 25. He that beleeueth in mee hath life euerlasting And in an other place although he saie that he which beleeueth and is baptised shall be saued Mar. 16. 16 yet straight waie he added He which beleeueth not shal be condemned A faithful man may be saued without Baptisme By which words he gaue vs to vnderstande that baptisme is not of such necessitie but that a faithfull man maie be saued without it so that there happen therein no contempt nor disobedience The Schoolemen also confesse that besides the baptisme of water the godlie are sometimes baptised with martyrdome and with the inspiration of the holie Ghost Death called baptisme Mat. 20. 22 so much as suffireth vnto saluation Christ also called death it selfe Baptisme when he said that he should bee baptised with an other baptisme and foretold that the Apostles should be baptised with the holie Ghost not manie dayes after his ascension into heauen Acts. 1. 6. Repentāce must be ioyned with Baptisme Lastlie we againe in baptisme professe death toward sinne and also a newe life Which profession sheweth nothing else but that vnto this Sacrament is ioyned repentance Mat. 3. 2. 28. 20. which both Iohn and Christ taught when they spake of Baptisme And the fathers waen they passed ouer the sea escaped into liberty Exod. 14. but Pharao with his host was drowned in the waters wherby was signified that by baptisme we ought so to be renewed as there we should forsake our sinnes and issue out with a newe purpose to holinesse of life All these things ought we when we are baptised often to consider out of the testimonies of the Scriptures and continuallie admonish our selues thereof For although this sacrament be but onelie once giuen We must continuallie carie our Baptisme in remembrance yet ought it neuer in our whole life be forgotten For euen as it behooued the Iewes euermore to remēber that they were circumcised so also we ought cōtinually to cal to mind our baptisme 5 But it is woonderfull how some dare affirme Baptisme of children is no new thing in the Church Cyprian Looke In. 1. Cor. 1. 16. and in the Booke De Votis pag 73. 〈◊〉 foorth at Basil that the Baptisme of Infantes is a newe institution in the Church For Cyprian a verie auncient writer maketh mention of it and aunswereth that it is not of necessitie that we should tarie till the eight daie for the baptising of them For that the trueth of the Gospell hath deliuered vs from obseruing the number of daies and that therefore they may well be baptised what daie soeuer the Church shall be assembled together Origen also writing vppon the Epistle to the Romanes and vppon Leuiticus sufficientlie declareth that Infantes were in his time accustomed to be baptised And since that these men were not long after the Apostles times and that they make not mention of it as a thing inuented by them or in their time it sufficiently appeareth
the sacrifice of his onely begotten sonne by which sacrifice God hath made an euerlasting couenant with his people hath forgiuen our sinnes hath adopted those that beleeue to be his children hath committed them to his first begotten sonne to be saued and hath incorporated them and made them heires of his heauenly kingdome And in receiuing the sacrament of the Eucharist wee are put in minde of the Lordes death and of the whole mysterie of our redemption by reason of the word of God which became flesh thereby is renued the memorie of Gods testament and therein is offered the participation of Christ and remission of sinnes through the sacrifice of Christ offered vpon the altar of the Crosse Wherefore in this sacrament if it be receaued rightlie and with faith not by the power of the worke but by the free benefite of Christ which in beleeuing we apprehend we confesse our sinnes to be forgiuen the testament or couenant betweene God and vs to be confirmed and the very sonne of God hauing lyfe in him selfe for the father to be so receaued that whosoeuer with a true faith are partakers of his flesh and bloud doe liue for him and that the heauenly inheritance is possessed of the faithfull so farre as the state of this lyfe will permit We therefore doe challenge vnto vs not onely lyfe but also a safe and quiet lyfe from the wrath of God and we which haue God mercifull and fauourable vnto vs and the sonne of God dwelling in vs of what ioye of what delightes of what honest pleasures are we destitute Without doubt of none if wee seeke after those that be true and sound things and not after phansies and shadowes And of this commoditie did Christ make mention in the institution of this sacrament when he gaue his body and bloud to be eaten and drunken by faith namely to the maintenance and nourishing of lyfe by faith For in the Gospell of Luke he saith Luk. 22. 19. Doe this in the remembrance of me Which Paule expressed more plainly saying For so often as ye shall eate this bread 1. Co. 11. 26 and drinke of this cup ye shall declare the Lordes death till hee come Luk. 22. 20. 1. Co. 11. 25 Finally in the end it is said of them both by Luke and Paule This cup is the new Testament through my bloud which shall be shed for you So then as touching the reconciliation with God the forgiuenesse of sinnes and the confirmation of the Testament I haue fained nothing I haue deuised nothing I haue inuented nothing which I haue not doone out of the holy scriptures Lastly because a man is not made to solitarinesse but that he is desirous of fellowship and of a ciuill lyfe therefore when he hath now assured himselfe that he hath God mercifull vnto him for Christ his sake and that by the same his sinnes are forgiuen him there is nothing else required towardes his perfect and absolute life so long as he liueth in this world but that with other men which in the holy scriptures be called his neighbours he liue together ioyntlie and with singular iustice and charitie But this sacrament dooth most effectually and earnestlie admonish vs hereof For while we in these mysteries become partakers of one Table what else should we meditate in our minde than this that we be one body that we be members one of another vnder Christ our head that we be one bread that is to be so ioyned one with another euen as welneare an infinite number of wheate cornes are made vp together in that bread which we receaue Those without doubt which through these admonitions are not perswaded to maintaine mutuall concord and charitie betweene brethren haue their heartes hardned like stone and Iron and shall be accounted more sauage and beastlie than Tygers and most cruell beastes insomuch as they knowing that the sonne of God gaue his life for his enemies are not mooued themselues to doe good asmuch as in them lyeth to their brethren and neighbours for whom Christ dyed If a temporall Table doe reconcile men one to an other when they meete together why should not rather the Table of Christ bring this to passe Since the beastes which be most sauage are made tame by meate why doe not men waxe meeke by this heauenly foode If leagues and couenants were woont to be confirmed by meate and drinke why doe not the children of God by communicating together establish peace and friendship among themselues Of these things vndoubtedlie are they admonished by this diuine Rite and by the wordes of the holy scripture recited therein But and if the admonition we being obstinate as wee are and very vntoward vnto iust honest and holy thinges be thought but slender or not to be effectuall enough yet vppon condition that faith be not wanting the power of the holy Ghost is by the sacramentes and wordes of God ioyned vnto our heartes the which dooth alwayes stirre vp vnto concord peace and mutuall charitie so as not onely an outward admonition is vsed but the mindes also while we communicate together doe feele the inward incouragement of diuine inspiration Wherefore ye see what notable excellent good things I teach to be given vnto vs by the Eucharist Let now mine aduersaries goe and cry out asmuch as they will that I doe violate the sacrament of the Lordes supper Let them selues come foorth and shew by their monsterous and prodigious transubstantiations what more sound fruite and iust commoditie they haue brought by this sacrament either vnto communicants or vnto Churches than I haue verified Will they speake of the benefit of our dwelling in Christ and Christes dwelling in vs That doe I also affirme Will they speake of obtaining a diuine life and a heauenly blessednesse Euen that doe I also testifie Will they boast of a receauing of the body and bloud of Christ That doe I also prooue no lesse than they but yet such a receauing as is by faith and from the heart But will they obiect the remission of sinnes the confirmation of the testament and the memoriall of the crosse and death of Christ I thinke they will not For all these thinges haue I oftentimes taught in great assemblies Will they alledge against vs the incorporation as I may say which we in communicating by faith obtaine with Christ and betweene our selues which be his members They cannot for this also hath bin perpetually rehearsed of me What doe they then say since besides these there is nothing else taught vs in the holy scriptures touching the Eucharist I know now what they will say Ye take away say they Transubstantiation bodilie fleshlie reall and substantiall presence this doe we take in ill part this doe we confesse ouer and aboue that which you affirme herein doe we disagree from you I heare them well enough and as touching Transubstantiation aswell for that it is a vaine thing as because I haue dealt therein sufficientlie both
considered that the holie Scripture hath bin accustomed as it were by turnes to attribute that which is of the signes vnto the things and againe which be of the things to ascribe them vnto the signes The selfe-same manner also doe the fathers vse so as thou shalt oftentimes perceiue them to intreate of the things as though they spake of the signes and on the other side so to write of the signes as though they intreated of the things and of that which is signified This maie verie wel accord by reason of the great likenesse which is betwéene them by the appointment of the Lord. Hereof Augustine vnto Boniface gaue a plaine aduertisement that is Sacraments the names be changed Another rule is that if thou diligently consider those things which are spoken before after thou shalt alwaies perceiue the fathers to testifie that this foode is spirituall and not meate of the throte The Fathers alwaies testifie the foode to be spirituall bellie or téeth A thirde rule is that if they at any time saie that we communicate with Christ carnally so as the bodie also is nourished in the Eucharist these things must be so taken euen as wee vnderstand that the sonne of God when he was conceiued of the virgin and tooke vpon him the nature of man did then take part of our flesh What the Fathers meane if happilie they say that wee communicate with Christ carnallie Further we abide in him he likewise abideth in vs when as we beléeue his wordes and when by faith wee receiue the sacraments because in so communicating there is added vnto vs the spirit And our flesh and bodie which were alreadie of the selfe same nature with Christ are become of the selfe same conditions with him they are made capable of immortalitie and resurrection and when they obey and serue the spirit they are truelie nourished vnto life euerlasting And so is our bodie two manner of wayes fed in the Eucharist first it is fedde by signes secondly by this renuing vnto life euerlasting And thus is Christ said to dwel in vs by this sacrament And as touching the first communicating that we haue with him by natiuitie and incarnation thou hast a testimonie out of the Epistle to the Hebrewes the 2. Verse 14. Chapter Forsomuch then as children are partakers of flesh and bloud he himselfe likewise was partaker with them Moreouer consider that the word of consecrating signifieth nothing else among the Fathers than to dedicate a thing common and prophane vnto a holie vse How the fathers vnderstand this word To Consecrate and this is to make it holy Wherefore there is no cause that when we méete in the Fathers with the word Consecration we should straight waie faine vnto our selues Transubstantiation But that there is some alteration made there we denie it not namely in that those things are now made sacraments to signifie vnto vs effectuallie that by the power of the holie Ghost as touching the minde and faith wee must offer and exhibite the bodie and bloud of the Lorde The difference betwéene vs and the Capernaits Further it must be knowen that betwéene vs and the Capernaites as touching the matter it selfe there is no difference They thought that they shoulde eate the verie bodie and the verie flesh of Christ which also we graunt to be doone But the difference is in the manner and waie of eating That which they thought shoulde bée carnally doone we teache to bee spiritually doone Otherwise the true bodie and the true bloud is exhibited because faith comprehendeth not feigned things but true things Also when it is read in the Fathers that the bodie of Christ is contained or had in these mysteries by these words is nothing else to be vnderstood than betokened shewed declared and signified 44 And when thou hearest the Fathers say What the Fathers meane whē they say that the bread or wine remaine no◠in c. that bread and wine is no more in the sacrament this thou must not absolutely vnderstand but as touching thy self when thou doest faithfully communicate For there thou must not thinke either of the bread or of the wine It behooueth that thy minde and thy sense doe onely cleaue vnto the things which are represented vnto thée Therefore it is said Lift vp your hearts when as thou liftest vp thy minde from the signes vnto things inuisible which be offered vnto thée Also the holy scriptures shun not this kinde of figure Paul saieth Ephe. 6. 12. Our wrestling is not against flesh and bloud who neuerthelesse denied not that the bodie and flesh doe grieue the soule and must be bridled séeing he writeth in another place Gal. 5. 17. The flesh lusteth against the spirit Neither yet was he ignorant that there be manie euill men who be called flesh and bloud by whom yet we bee troubled and with them wee haue dayly wrestling But Paul meant of that chiefe and principal contention from whence these other haue their originall He said also that In Christ there is neither male nor female Gal. 3. 28. neither bond nor free when as neuerthelesse these offices and these persons are not remooued from Christ and his Church nay rather there be precepts particularly described of them But Paul vnderstoode that these things are not in Christ as concerning the obtainement of regeneration forgiuensse of sinnes and life euerlasting which are the chiefest of all in Christianitie And in the disstributing of these mysteries Christ respecteth not these states and conditions The same Apostle writeth 1. Cor. 4. 20 that The kingdome of God is not in worde and yet woulde he not therefore that Sermons Admonitions and Readings which be doone by the word should be remooued from the Church which is the kingdome of God but he onely respected that high power and efficacie of the spirit whereby all things ought to be ruled in the Church Thus the Fathers speake when they denie that the nature of the signes doe remaine which must not as we haue said be simplie vnderstoode As touching our owne faith and cogitation the natures of bread and wine remaine not Faith maketh things present Gal. 3. 1. but that is meant as touching our faith and cogitation which ought not to staie vpon them Hereunto thou maist adde that faith is of so great efficacie as it maketh things to be present not forsooth reallie or substantially but spiritually for it truely comprehendeth them And on this wise did the Apostle say That Christ was crucified euen before the eyes of the Galathians And so was Abraham saide to haue séene the daie of the Lorde Iohn 8. 56. And after this maner the olde Fathers had in their sacramentes the selfe same Christ which we also doe inioye And thus thou seest that vnto this presence is not required that the matter of the sacrament as touching naturall constitution doe change place or be present with vs with all
decrées of the Gospell wee will nothing regard the boldnesse and impudencie of corrupt men which teach otherwise of the Sacraments than Christ taught Paule in the 11. of the 1. to the Corinthians testifieth Verse 23. that he receiued of the Lorde that which he deliuered And he out of doubt rehearsed both kindes So as wee may thinke that they which otherwise define haue not receiued of the Lord but rather of his aduersarie wherfore they must not be heard The 3. reason Gal. 3. 15. And vnto the Galathians Paule hath Vnto a Testament although it be mans the same being cōfirmed nothing is added or ordained besides howe much lesse should men be rash in adding any thing to the Testament of Christ Men which be fraile and weake do only bequeath earthly things by their Testaments But Christ which is God and omnipotent hath bequeathed to his Church sacraments which belong vnto eternall life Wherefore none ought at any time to haue bin so hardie as to inuert his Testament Verse 1. In Deuteronomie the fourth Chapter the Lord commandeth Israel That he should heare his Law The 4. reason specially he mentioneth Chukim which word signifieth Ceremonies he commaundeth that they should neither adde nor take any thing from them which commaundement of God is of great force to beate downe our pride For so proud are we that wee would alwayes haue our owne deuises not onely to be in estimation but also to be preferred aboue the wordes of the Lord Verse 3 8. The 5. reasō And in the Booke of Numbers the 15. Chapter it is written That the children of Israel should haue rybands of blew silke in the borders of their garments that in seeing of them they might call to remembrance the cōmaundements of God that they might not doe that which was pleasing to their owne heart or liking to their owne eyes And vnto the Romans Rom. 1. 21. Paul grieuously reprooued it that the Gentils were infatuated with their owne vaine disputations that they would not worship God simplie as they knewe him by his creatures The 6 reasō whereupon he sayeth that they were giuen ouer vnto wicked lustes And there is no doubt but that this mayming of the Supper of the Lorde belongeth vnto this kinde of vice The 7. reasō And moreouer to this institution of the Lorde concerning the administration of the Sacrament the vniuersall Church both in the most auncient and best times hath alwaies consented The 8. reasō 4 Also the fathers haue greatlie feared to leaue the Lords order in this Sacrament There is extant a Canon of Gelasius Gelasius which is in the Title De Consecratione distinct 2. in the Chapter Comperimus wherein certaine men are blamed because they hauing receiued the Lords bodie abstained from the cuppe of the bloud Which he saith is superstitious And he commaundeth them that either they should receiue the whole Sacraments or else be driuen from the whole Also he saith it is sacriledge that they should in such sort bee diuided This doe they indeuour to auoide and to restraine it to massing Priestes while they consecrate For them saie they it is necessarie to receaue both kindes Howbeit this they haue not out of the wordes of the Bishop Nay rather there is mention there of the participants and of them which are to be driuen from the sacraments the which agrée fitlie vnto them to whom they be distributed Moreouer it is written in the decrée that the iniurie is done not vnto the oblation or sacrifice but vnto the Sacrament For he saith that a diuision of one and the selfesame mysterie cannot bee doone without great sacriledge Therefore séeing they distribute the communion vnto the laitie vnder one kind and make diuision of the Sacrament they cannot denie but that they commit sacriledge Chrysost Chrysostome in the 18. homilie vpon the 2. Epistle to the Corinthians saith that there be some things wherin a Priest differeth not from a laye man I say in receiuing of the dreadful mysteries it is not with vs as it was in the old law where some parts of the sacrifices were giuen vnto the Priests others went vnto them that offered but vnto all vs is set forth one and the selfesame bodie of Christ the selfesame cup. 5 Cyprian Cyprian in his seconde Booke and 3. Epistle earnestly affirmeth that in this Sacrament of the Eucharist wee must by no meanes varie from the institution of Christ And there when hee intreateth at large of this matter he setteth downe these speciall pointes namelie That Christ in this matter must be heard further that we ought not to regard what others haue doone before vs but what Christ did before all Moreouer he that doth not as he did doth in vaine worship God with the commaundements and doctrines of men And such precepts of the Sacrament he maketh not light but saith they be great And the same Martyr in an Epistle to Pompeius against Stephen Bishop of the Citie of Rome writeth Where any doubt is we must alwais resort to the Tradition of the Lord to the Gospell and the Apostles The aduersaries say that Cyprian speaketh not of this which we nowe intreate of He disputed against the heretiks called Aquarij The Aquarij who vsed not wine vnto the cuppe of the Lord but water This say they he reprooued and not the taking away of a part of the Eucharist from the laitie I graunt it but I say that these men sinne more gréeuously against the institutiō of the Lord than did the Aquarij Because they although they put water in the stead of wine yet did they not vtterly remooue the other part of the sacrament They vsed the selfsame wordes which we speake in deliuering of the Cup onely they did change the Element But these men take awaie from the people both the whole Cup and the wordes thereof Further I graunt the disputation of Cyprian to be particular whereby he confuteth the Aquarij but the Argument and reason which he vseth is vniuersall namely that in the Sacrament of the Eucharist wee must not flie from the institution of the Lord. For this cause also we argue that we as it were by handes doe receaue the same from him to the intent we may shewe that it was not lawfull to take away the cup from the Communion They haue also other subtill shifts and they say that Cyprian wrote these things onelie of them that offer and that therefore the place serueth nothing vnto Communion But it is a wonder that these so wittie men perceiued not that they in times past and speciallie in the time of Cyprian had no oblation that differed from the Cōmunion Priuate Masses There was no place among them for priuate masses Those sproong vp manie yeares after to the greate hurt of Religion Moreouer if the Epistle be read from the beginning thou shalt heare Cyprian say that these men
this word Missa for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thus it is in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that perfect thāks giuing was renued straightway after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is It is not lawfull without the Byshop either to baptise either to offer either to make sacrifice or to end the feast And this is the Gréeke prayer of Ignatius wherein as appeareth there is no mention of Masse Leo. Also Leo is cited in the 9 Epistle to Dioscorus wherein I confesse that that father made mention of Masse but yet so as he very much repugneth priuate Masses For he was demaunded when the Church was not so great as it might containe all the people which came while the Communion was ministring An argument against priuate masses what should be doone with the rest of the multitude which taried abroad and could not be present Leo answereth when that part of the people shall be gone foorth which was presēt at the holy seruice it should be lawfull for them which succéeded to beginne againe the holy seruice But if the priuate Masses had bin in vse what néed would there haue bin to aske Leo coūsell for that matter Assuredlie this demaund is a tokē sufficient the Masse was not accustomed to be doone but once 4 They are woont also to bring Iohn Cassianus which liued in the time of Honorius Iohn Cassian and was driuen out of the Church of Ierusalem by heretikes and then he came to Massilia and was a Monke by profession He indeede maketh mention of Masse in his 3. booke the 7. and 8. Chapters but he wresteth the signification of that word far to an other purpose than to the holie communion For with him Masse is a perfection accomplishment and discharging Wherefore he saith we waite for the Masse of the congregation that is till the assemblie be discharged and dispatched And straight after Being cōtent with the sléepe which is graunted from the Masse of the watch vntill it be day Where by the Masse he vnderstandeth the time of watch wherein the watches are discharged then verilie it was lawfull for the Moonkes to sléepe vntill day light Neither are we to passe ouer that there is most manifest mention made of Masses in the exposition of the Prouerbes of Salomon the xi The exposition of the Prouerbs falselie ascribed to Ierom. Chapter which is ascribed vnto Ierom. Howbeit that booke without controuersie is none of Ieromes For Gregorie is there spoken of which liued long time after Augustine and Ierome Bruno Amerbachius in an Epistle which he put before his booke saith he saw in an olde coppy that interpretatiō to be intituled vnto Bede Which if it were it séemeth no maruell that he made mention of Masses In the time of Bede were crept in many abuses in the Church For in that age wherein Bede the Priest liued many abuses were now crept into the Church But I therefore put you in minde of this because in that place that supposed Ierome affirmeth that the soules of them that be departed are drawē out of purgatorie by the celebration of Masses Ierome is not so accustomed to speake 5 It resteth that we declare From whence Masse taketh her name from whence the name of Masse which in déede is a Latine name may seeme to bee taken The auncient fathers who so shall diligently marke their writings haue saide Remisse Remissa remissio Tertullian in stead of Remission Tertullian in his fourth Booke against Marcion page 249. We haue spoken saieth he of the Remisse of sinnes Cyprian De bono patientiae Cyprian Hee that was to giue the Remisse of sinnes in the fountaine of regeneration disdained not to be washed The same Father in the 14. Epistle the third Booke He that blasphemeth the holy Ghost hath not the Remisse of sinnes Therefore séeing in the steade of Remission they sayde Remisse they séeme also to haue vsed this worde Missa in the place of Mission And so that which was doone in the Church after the sending away of the Catechumeni Catechumeni they called Masse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell you that by the way is to teache and instruct especially by word of mouth and not by writings Wherfore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were not yet washed with the fountaine of regeneration but were instructed as touching faith By Tertullian they were called Audients or Auditors and by Augustine Competents For before they should be Baptized at Easter they gaue their names for the space of 40. dayes before in which space of time they were instructed and by the Pastors of the Church not onely their faith but their life and manners were throughly tried But in the holie assembly when the holie Scriptures had béene recited and a sermon made the Deacon spake out with a loud voice Let the Catechumeni come foorth The Catechumeni those which would not communicate were sent away by the Deacons Cyril Gregorie and the Gretians saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Holie things to holie men according as it is gathered out of the ancient Liturgies and also out of Cyril vpon Iohn the 12. booke Chapter the 50. Yea and in the time of Gregorie as himselfe testifieth in the 2. booke Chapter the 23. of his dialogues it was said If any man communicate not let him giue place And that manner might haue séemed verie like to a certaine rite of the Ethnicks For in a certaine seruice of their Religion Fostus as Festus reporteth the officer saide Stand foorth thou vanquished Enimie and thou woman or virgin because in that diuine seruice it was forbidden vnto these kindes of persons to bée present Apuleius And Apuleius in his second booke saieth that the Priest when hee should begin the sacrifices was accustomed thus to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is there Vnto whom it was aunswered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were saide Honest and good men when the polluted and vnworthie persons were gone foorth So was it doone in our Church for after that by the Deacon was vttered that voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Runnagates and penitentes went away thence Of these orders Dionysius maketh mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those which were vexed with ill Spirites Perhaps they were persons excommunicated séeing those at that time I meane in the primatiue Church were deliuered vnto Sathan Wherefore as it now appeareth by those things which we haue spoken the Latine Church called the celebration of the Sacrament of the Eucharist Missa Massa as it were Missio as it were Missio a sending away For somtime Ambrose also vsed this phrase Missas facere And vndoubtedlie this opinion I better allowe than the opinion of them which iudge that the name was deriued of the Hebrue worde Masse 6 But now that we haue intreated of the name of the Masse
All these things being finished The distribution of the Sacrament they came to the distribution of the sacramēt While the same was a dooing or when it was finished the song of thankesgiuing was added which they called the after Communion After Communion When all this was complete finished A prayer at the end the Minister adding a comfortable prayer licenced the people to depart All these things albeit they ledde away the Christian people from that first simplicitie of hauing the Lordes Supper manie things being added as it séemed good to sundry men yet might they after a sort be abidden and not iustly be accused of superstition or idolatrie One and the same rite was not in al Churches alike The church of Millain Howbeit the same things were not in all Churches nor were not kept after one sort For as yet it was otherwise in the Church of Millaine by the constitution of Ambrose neuerthelesse afterward the Romane Antichristes corrupted all things 8 But that those things which I haue specified were by the olde ordinance kept I maie easilie shew by the most ancient writers Tertullian in Apologetico saieth Tertullian Wée come together into the congregation and assemblie that praying vnto God we may as it were hand in hand forcibly compasse him about with prayers This force is acceptable vnto God We also pray for Emperours for their ministers and men in authoritie for the state of this life for the quietnesse of things and for prolonging of the end These things doe shewe the summe of the Collects And as touching the exercise of the Scriptures he addeth Wée come together to the rehearsall of the diuine scriptures if the qualitie of times present either compelleth vs to forwarne or to call to remembrance Doubtlesse by the holy words we féede our faith we aduance our hope we fasten our confidence We neuerthelesse by often putting in mind doe strengthen the discipline of teachers There also haue we exhortations chastisements and diuine Censures For iudgement is giuen with great weight c. These be the things which were doone in the holy assemblie Whereunto these also must bee added which the same Author elsewhere sayeth namely that the Eucharist was woont to be receiued at the hand of the chiefe prelats c. In these wordes we may haue knowledge of the principall partes of the Masse which wée haue rehearsed Iustinus Martyr Iustin Martyr in his seconde Apologie writeth that vpon the Sundaie the Christians come together but of other feasts he maketh no mention There he saieth the holie scriptures were recited vnto which afterward the chiefe Prelate added his owne exhortation That saieth he being doone we rise and pray afterwarde he addeth Vnto the chiefe Prelate is brought the bread and the drinke ouer which he giueth thankes as heartily as he can To whom answere is made of all men Amen These woordes declare two things not negligently to be passed ouer First that thanks were not sleightly giuen but with all the power that might be that is with singular affection Further it is manifest that all things were spoken with an audible voyce séeing the people answered Amen Afterward saieth he the Eucharist is distributed Last of all is a generall thanksgiuing and offering of almes Dionysius 9 Dionysius in his Ecclesiasticall Hierarchie rehearseth in a manner the selfesame things namely a recitall of the Scriptures a singing of Psalmes a communion and other things which would be nowe ouerlong to declare But which séemeth the more strange he maketh no mention of offering the bodie of Christ This Dionysius was not Areopagita spoken of in the Acts. Howbeit we must not thinke that he was the same Areopagita who is spoken of in the Acts of the Apostles But whosoeuer he was there is no doubt as I thinke but that he was an auncient writer And why I should thinke that he was not Areopagita I am lead by these reasons first because the kind of writing which he vseth especiallie of diuine names and of heauenlie gouernance containeth rather a doctrine of vaine philosophie than a doctrine of pure Christianitie and it is vtterlie voide of edifying Moreouer those bookes be in a maner void of testimonies of the holy Scriptures In the Apostles time were no Monks in the Church Further in his eccleasiasticall Hierarchie he maketh Moonkes to be as a certayne meane order betwéene the clergie and laitie whereas in the Apostles time that kinde of life was not as yet in the Church Héerewithall the elder fathers in no place made mention of those bookes which is an Argument that those were none of the works of the Martyr Gregorius Romanus first of all other in a certaine homilie of his made mention of his writings But passing ouer him come we to Augustine That father in the 59. Augustine Epistle vnto Paulinus while he assoyleth the fift question he expoundeth foure wordes which are in the 1. Epistle to Timothy the 2. Verse 1. Chapter A place of Timothie expounded Supplications Praiers Intercessions Thankesgiuing And those be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hee affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is supplications doe goe before the Celebration of the Sacrament And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee maketh to bee prayers which are vsed in the verie administration of the Sacrament wherein after a sorte wée vowe our selues vnto Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinketh to be petitions and requestes by which the minister of the Church prayeth for good things for the people which stande by And finallie he teacheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were generall thankes giuinges I might besides these bring many other monuments of the fathers if I thought not these to be sufficient But to returne to the name of Masse I sée that there were some also which thought the same to bee deriued of this woorde Missio Masse and Missio interpreted after an other sort because those thinges which were offered by the faithfull were saide to bee sent and they thinke that the Hebrue worde Masath gaue an occasion of that name because the Iewes vsed in time of the Pentecost to offer giftes But for what cause I iudge that the name of Masse was not deriued from an Hebrue worde I haue declared before And this I now adde If the Masse tooke his name from the oblation of things which were giuen by the Godlie the Papistes should abuse that name who haue there no respect at all to the almes of Godlie men but onelie to the oblation of the bodie and bloude of Christ which they commonlie boaste and that impudentlie that they offer vnto the father for the quicke and for the dead But of those things I suppose we haue spoken enough and at large Of the Masse looke another place in the Addition at the ende of this Booke Of Sacrifice In Iud.
which are terrified through beholding of the punishmeÌ„t so as they maie desist from that kinde of sinne which they sée is so seuerely punished or else to beware that they fall not into such heynous offences Wherefore it is written in Deuteronomie Ver. 1. c. the 13. Chapter as touching the stoning of an Idolater To the intent that the Israelits may see feare To the third Augustine further argued that after this life there is no other place of amendment repentance and that therefore there is a danger least if they that be guiltie should after this manner be suffered to depart out of this life without repentance they woulde fall into those punishments which shall neuer haue ende To this I answere That repentance is not denied vnto them which he condemned For time space of repentance is giuen them there are appointed vnto theÌ„ pastors Ministers of the word to admonish them diligentlie of saluation to driue faith repentance into their mindes Notwithstanding it séemeth that Augustine in this place attributed ouer much vnto that publike repentance as though the guiltie sort if they should be put to death without it might not haue saluation But the matter is not in such sorte and those things which be there spoken if they be somewhat narrowly considered cannot stand together For séeing that repentance of that kinde is not often renewed least as Augustine himselfe confesseth so notable a remedy should through much frequenting become of no estimation what shall we doe vnto them which after that repentance fall againe into the selfe same and more gréeuous crymes shall we bid them to dispaire No verilie If they beléeue sincerelie and that they are againe penitent no doubt but they shall againe obtaine pardon of God And if that the sinnes committed after the same publike repentance may be forgiuen without it why shall not those sinnes also be forgiuen without it which were doone in the former tyme The grace of God is not tyed to those rites and ceremonies which are abolished in our age In the stead of publike repentance they haue placed auricular confession which cannot be denyed but was the destruction of the west Church Purgatorie ouerthrowen by a reason of Augustine Further those words of Augustine are to be noted to wit that after this life there is no place of amendment or repentance For so is Purgatory taken away if that those which depart from hence are either exalted vnto glorie or else doe fall into punishment that shall neuer haue end 11 That doubtlesse which was brought as concerning the imitation of God is of small force To the fourth because his counsels far differ from ours He is exempted from all lawes gouerneth all things by his owne frée will as it pleaseth him Howbeit we liue vnder lawes and must doe not those things which are séene but which are prescribed God must be imitated of vs but yet so much as our condition and the lawes laide vpon vs will beare To the proofe that he brought out of the Epistle to the Romanes Rom. 2. 4. Because God of his benignitie leadeth euill men vnto repentance it may also be saide that Princes doe leade such guiltie ones to repentance when as with singular benignitie and gentlenesse they make the way open for the Ministers of the word of God to come vnto them To the fifth God in verie déede commaunded vs to loue our enimies Matt. 5. 44. howbeit that must be vnderstoode that we doe it so much as the lawes and the safetie of the common weale doe permit Is it not also commaunded vs that we should account as Ethnickes and publicans Matt. 1â— ver 17. those rebellious and obstinate persons which will not heare the Church And yet though we doe this we loue them well ynough In like manner it is lawfull for the Magistrate to slaie the guiltie and therewith to kéepe charitie towardes them It was saide also To the Aâ—t that these escape not vnpunished séeing they punish themselues in the Church by fasting wéeping praying and by exercising them selues in good workes Some punishment indéede they sustaine yet not so much as the lawes require séeing it is not lawful for them to kill themselues when as neuerthelesse by iustice they ought to be put to death That Argument deriued from a possibilitie and easinesse because Magistrates haue power of life and death ouer the guiltie is not firme for the powers which be the gouernours of the world haue their sword froÌ„ God to take vengeance of them that be guiltie to defend honest good men and not that they should vse the same at their owne will and pleasure And it is certaine that they doe not their duetie if they let goe the guiltie vnpunished séeing they haue receaued authoritie to punish them To the 8. He said moreouer ye also that be Magistrates haue néede of the mercie of God séeing euen like other men ye passe not ouer this life without sinnes wherefore yeelde ye vnto others that it may also be yéelded vnto you Neuerthelesse it must be considered that euerie man ought to giue not that which belongeth to another but that which is his owne Howbeit whatsoeuer paine and punishment is forgiuen to the offender it is not giuen of the Magistrates goods but it is giuen either of the partie harmed or else of the publike discipline and seueritie of the lawes Which thinges if they be not kept remaine safe there followeth an incredible confused order Iohn 8. 11 To the 9. 12 And as touching that which is brought of the adultresse whom the Lorde Iesus Christ absolued it serueth not vnto this present question because while Christ liued vpon the earth he had no Magistrates office but was an interpretour of the will of his Father and he ministred the worde of God vnto the people Wherefore it was not his part to condemne the adulteresse to death séeing he tooke not to him the sword vpon the earth Also he could not prosecute the accusation of her séeing he tooke her not in the present crime neither could he prooue the crime by witnesses but as a Minister of the word of God he first gaue a warning of repentance vnto the accusers after that according to his office he warned the adulteresse that she should sinne no more So that we may not gather hereby that the fact of Christ either diminished or hindered Magistrates from the lawfull punishing of them Neither dooth the example of Ioseph the husband of the blessed virgin anie thing more belong vnto this matter Matt. 1. 19. To the 10. for he also was no Magistrate But he would not bring Marie into obloquie because he was iust These wordes haue a dubble sense Tsedec for clemencie or mercie First Tsedec sometime among the Hebrewes is mercie and therefore some thinke that Ioseph spared Marie whom he suspected of adultrie because he was of a
Howbeit the holy scriptures doe not so teach Exo. 32. 29. Moses said vnto the Leuites which with him had killed so many Ye haue consecrated your handes So farre was it off that they should be depriued of the holy Ministerie 1. Par. 22. 8. But thou saiest that Dauid was in old time forbidden to build the Temple for his shedding of bloud But in this place we must marke the mysterie wherein Salomō shadowed Christ the peaceable king Séeing by him he was expressed who without weapons hath gathered together the Church being the true Temple of God vnto the true euerlasting peace Bloud rightly shed debarreth not from the holie ministerie Num. 25. 7 1. kings 18. 40. Neuerthelesse bloud being iustlie and rightlie shed debarreth not from the holie Ministerie For Phinces who held the high Priestes office thrust through two most vnpure whoremongers Elias a man of the stocke of the Leuites slewe with his owne hand the Prophets of Baal And Samuel a man of the same Tribe did himselfe kill Agag the king and yet neither of them both were reiected from their office Neither doe I therefore speake these thinges to commend the promoting of Men-killers vnto holy orders but this onelie I oppugne that euerie slaughter and euerie mankilling maketh not a man so irregular as these men say that he cannot be ordayned a Minister of the Church What if a man haue bin a Iudge or Magistrate or in iust warre hath fought for his countrie cānot he straightway therefore be ordained a Minister of the Church Peraduenture he hath obtained excellent giftes of God and is indued with singular learning adorned with a pure life instructed with dexteritie of gouernment and with godly eloquence cannot the Church as these men most absurdly thinke vse his giftes Certainlie that was not obserued in Ambrose He was seruant vnto Caesar and decided matters in the lawe being Pretor of Millaine And yet was he suddenlie taken perforce to be a Byshop I know that Paul requireth that a Byshop be no striker 1. Tim. 3. 3. yet no man doubteth but that this must be vnderstood of an vniust slaughter or violence But what should a man here doe All thinges are by the Papistes handled superstitiouslie 33 Finally the third cause why officers of punishment and executioners are euill spoken of is this because verie many of them liue wickedly and dishonestly and haue before time bin naughtie men Howbeit the office doth not dishonest thē but they rather by their fault pollute an excellent office Aristotle Aristotle in his 6. Booke of Politickes the last Chapter saieth that good men abhorre this kinde of office namely of punishing of men because it hath an hatred annexed vnto it For they oftentimes incurre the hatred of men Howbeit in my iudgement a good and godly man ought not for that cause to mislike of his office The aunswere of Chrysippus I remember an answere of Chrysippus who being demaunded why he exercised not the office of a Magistrate If I exercise it not rightly saide he I shall displease God and yet if I doe it rightly I shall displease men but I will neither of both Vnto some he séemed to haue answered verie prudently but me thinketh he answered foolishly For he shoulde rather haue answered contrarie that the publike weale ought to be gouerned and that rightlie to please both God and good men Doubtlesse a wise and good man should haue no respect vnto wicked men By these things it is nowe manifestlie shewed that Gideon in that he by himselfe killed the Kings of Madian committed nothing that was vnfit for him neither that he commaunded his sonne to doe a dishonest act Of Sanctuaries called Asyla 34 But because it is written that Adonias caught holde on the hornes of the Altar In 1. kings 1. ver 50. and the verie like also is read of Ioab therefore it séemeth good to intreate somewhat of Sanctuaries wherein is graunted a libertie to them which flie thither for refuge They call a Sanctuarie a holie thing or place What thing a Sanctuarie is and whereof it is so called from whence it is not lawfull to draw any man by violence If wée giue credite to Seruius the Grammarian vpon the 8. Booke of Aeneids the Nowne is deriued from α a Particle of depriuing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to draw and by an ill pronunciation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is changed into λ or else of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to take awaie As Homer vseth it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drawing goodly Armour Howsoeuer the name is deriued we will not much striue But yet this I will not passe ouer that hereof commeth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that expresseth the right which they inioy that flie vnto Altars Images Temples Whereupon is vaunted that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They that fled into the Temple of Theseus had the right of Sanctuarie Certainely the Temple and the Image they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollux saieth that the common cryers or Heraldes at Armes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie safe men so that where soeuer they were they should be kept inuiolate Plutarche saieth in his Problemes of the Tribune of the people They made him both holie and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is inuiolate neither was it lawful for any man to lay hands vpon them The originall of Sanctuaries 35 But the beginning of Sanctuaries they affirme to be by the Nephewes of Hercules For when he was departed out of the world they feared the violence and disquietnesse of them whom their Grandfather had afflicted Wherefore at Athens they builded the Temple of mercie and they caused a decrée to be made that they which fled thither for succour might not be pulled awaie from thence Thereof doeth Statius make mention saying The fame is that the Nephewes of Hercules builded an habitation c. Liuius writeth that Romulus and Remus after Rome was built opened a Sanctuarie betwéene the Castle and the Capitol in that place which was called Intermontius So manie as came thither though they were wicked men obtained fréedome from punishment Vnto what God that place was consecrate it is doubted There be some which think it was dedicated vnto Veiouis but Dionysius Halicarnassaeus fréely confesseth that he doeth not knowe Augustine Augustine De Concordia Euangelistarum the 1. Booke and 12. Chapter condemneth this Act of Romulus and Remus in respect that they for the aduauncement and increase of the Citie which they had builded should graunt impunitie to wicked men and those armed against their own Countrie whose lawes they feared and thereby for a reward of flying awaie obtained impunitie We deale not saieth he by this example in the Church of Christ wherin doubtlesse is giuen a securitie vnto sinners and penitent persons So then Sanctuaries haue bin in sundrie places to
sent into Gallies that they may neither hurt themselues nor others and that they may labour with some profite to the Common-weale By this meanes might the inconueniences which come by banished men be taken away These thinges vndoubtedlie are not set downe of vs by reasons Demonstratiue but confirmed as me thinketh by probable reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This moreouer I thinke good to adde that if anie through feare flie away of their owne accord the Citie is not therefore to be blamed because it could not let them But yet it séemeth not to be well aduised if afterward it forbiddeth them to returne Better it should be to suffer them to returne whome being returned they may send out vnto such places as they shal thinke to be due vnto their misdéedes The sixteenth Chapter Whether it be lawfull for a Christian man to goe to lawe HEre nowe the place putteth vs in remembrance to sée whether it bee licenced vnto a Christian man to trie matters by lawe In 1. Cor. 6. Thrée things to be spoken of In which we will accomplishe thrée thinges First wee will prooue by firme and strong Argumentes that it is lawfull Secondly shall be set foorth the forme and waie wherein this ought to be And finallie whereas there be certaine places in the holy Scriptures which séeme to teach the contrarie and that certain reasons are woont to be brought which are thought to be a let we will interprete the wordes of the holie Scripture and will confute the reasons obiected The first place Verse 1. As touching the first the sentence of Paul which we haue in the 1. Epistle to the Corinthians the 6. Chapter plainely perswadeth that to goe to lawe is not forbidden he reprooueth those onlie because they went vnto Infidels Further because they were ouercome with perturbations of the minde in that they coulde not beare iniuries finally because themselues did iniurie Remooue thou those faults that are reprooued and what will remaine but that causes may be heard betwéen faithful men in the Church and that wise iudges maie be appointed to discerne pronounce iustly of causes Acts. 15. 20 Paul appealed vnto Cesar In the Actes of the Apostles Paul appealed vnto Caesar for defence of his owne life he would not be iudged by the lieftenant of Iurie because he sawe that his Tribunall seate was alreadie corrupted by the head Bishops and Priests He chose Caesar to bee his iudge with whom his cause might be vnderstoode Wherefore before the Apostle were laide two vniust tribunall seates and both of Infidels That he chose vnto himselfe which séemed to haue least discommoditie Euerie godly man so much as is possible must escape the iudgements of the faithlesse and vngodly euen as wee at this day will not bee iudged by the Pope who holdeth all for excommunicate euen so manie as will not be subiect to his Tyrannie And the verie same Apostle as we reade in the same Booke of Actes sent a young maÌ„ his sisters sonne vnto the Tribune Acts. 23 17 Paul caused that the â—aying in waite of the Iewes should be shewed vnto the Tribune who shoulde declare the conspiracie which the Iewes made against him and so was he saued and sent againe by night vnto Caesarea Whereby it appeareth that it is not forbidden to implore the helpe of publike power Iudgement and Magistrates are instituted by God 2 Furthermore God did not institute any thing which is against Charitie But iudgement and Magistrates without all doubt are brought in by God so as they are not repugnant vnto charitie Gen. 9. 6. We reade in Genesis the 9. Exo. 18. 19. Deut. 1. 9. in Exodus the 18. and in Deuteronomie the first that a Magistrate and iudgements are instituted by God The Anabaptists crie that in Christianisme there is required a farre greater perfection than in the old law and therefore that arguments must not be sought from thence These mad men vnder a colour of perfection endeuour to confound the world by a confused order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we shoulde want Magistrates woulde not murthers robberies and other mischiefes euerie where abound There is no hope that anie man might let offences to happen For as Christ said they must of necessitie happen What doe these men meane Matt. 18â— Will they haue them punished or not punished If they will say vnpunished what ende or measure will there then be of calamities But if they will haue them to be punished by whom at the length shall punishments be executed Doubtlesse Magistrates being taken away if euerie man punish and reuenge at his owne pleasure all things will be filled with a confused order and while they faine to followe perfection they will bring vs into an vtter confusion of things Verse 19. Verse 9. Besides this in the 18. Chapter of the Booke of Exodus and in the first Chapter of Deuteronomie God prouided with all diligence that the qualities and vertues of them which should be appointed Iudges might be expressed to the intent we may plainelie perceiue that he had a singular care of iudgements In Esaie it is said Esa 1. 17. Seeke yee iudgement helpe the fatherlesse iudge the widowe and the like places wée méete withall euerie where in the Prophets And in the Psalmes it is shewed that God hath so great a care of iudgementes Psal 82. 1. as he himselfe will sit with the Iudges Wherefore it is said God stoode in the Synagogue or in the companie of Iudges he is Iudge in the middest of them 2. Par. 19. ver 6. And in Paralipomenon the Iudges are admonished that it is not the businesse of men which they execute but the businesse of God The verie which thing is written in the first Chapter of Deuteronomie Deut. 1. 10. 3 But least these men should thinke that a Magistrate and Iudgements are assured onelie by the olde lawe we heare that they be established in the Epistle to the Romanes the 13. Chapter Rom. 13. 1. 1. Pet. 2. 13. That it is lawfull for godlie men to beare office and also by Peter in his Epistle And that it is lawfull for godly men to beare office the examples of Ioseph Dauid Ezechias Iosias Daniel and his fellowes doe plainely declare And in the new Testament Paul in the 16. Verse 23. Chapter to the Romans writeth Erastus the Chamberlaine of the Citie saluteth you Acts. 13. 1â— And in the Actes of the Apostles when Sergius Paulus the Proconsull was conuerted vnto Christ he renounced not his office And that it belongeth to a Magistrate to iudge causes and take away contentions by punishing and rewarding it is perceiued by the definition thereof The definition of a Magistrates office For it is a power instituted by God vnto the safetie of good men and reprehension of euill men by laying of punishments vpon the one sort and giuing rewardes vnto
which he should be punished with death Howbeit because there is alwayes some Cockle among the wheate of the Lord therefore is there néede of a Magistrate But if so be that the Church shall neuer be throughly purged to what ende belongeth that promise of turning Speares in Spades I aunswer It ought to be sufficient for vs if we haue in this life some beginning of felicitie For euen now also amongst men which be true Christians there is no néede of the sworde But that promise shall be fulfilled in all respects at the second comming of Christ And in this verie time howe manie of vs soeuer doe worship God truely do liue in such sort as warres are not stirred vp by vs. And that Christ was the Authour of this peace thereby it appeareth that when he was borne the Temple of Ianus was shut vp at Rome for he would haue that appeare to be a token of his comming Paul vnto the Ephesians saith that Our weapons be spirituall Ephe. 6. 13. To the 14. True it is in so much as we are Christians but because we not onelie are Christians but also men therfore neither Paul nor Christ would pluck away the sworde from the Magistrate Our wrestling is not against flesh bloud 2. Cor. 10. 4 To the 15. That saying must be vnderstoode by comparison as must also manie other places of the scriptures in which things somewhat is denied not in all respects but onelie by a comparison Paul vnto the Corinthians saieth Christ sent not mee to Baptize What then When he baptized did he any thing besides his vocation No verilie neither was this his meaning but he meant that he was chiefely sent to teache the Gospell Euen so this wrestling with flesh and bloud is none at all if it bée compared with that spirituall blessing 20 Also Tertullian Tertullians iudgement touching was a verie auncient writer in his booke De Corona militis séemeth to make for the aduersaries He saith that it is not the part of Christians to make warre and this distinction he vseth If thou haue alreadie taken a souldiers oth when thou receiuest baptisme depart not from warfare but if thou shalt then be frée bynde not thy selfe This distinction is not good For if warre in his owne nature be euill what time soeuer thou gauest thy name thou must depart for an vniust couenant made must straightway be broken so soone as euer thou vnderstandest the same to be vniust Howbeit Tertullian intreateth not of euerie warfare but of that onelie wherein souldiers were driuen to Idolatrie to the seruices of the Gods to eate thinges dedicated vnto Idols and to weare crownes Vnto this kinde of warrefare Tertullian exhorteth that the Christians should not come But and if so be they were found in those at the time of Baptisme they should remaine in their state yet so as they should doe none of those things which we haue spoken of but rather that they should offer themselues vnto Martyrdome And vndoubtedlie manie souldiers became Martyrs for that cause And that which he saith that thou must not depart from the vocation of a souldier if Christ shal finde thée therein and that if thou be frée thou must not come thereunto may bee declared by an example Paul when he saith If a man haue a wife that is an Infidell which he married before he was a Christian and she will dwell together with him she must not be reiected but if he haue alreadie giuen his name vnto Christ he must not in anie wise marrie with an Infidell Tertullian altogether séemeth to exclude nothing else than voluntarie and mercenarie warrefare For otherwise to say that a Christian ought not to obay the Magistrat if he be called vnto warres is verie madnesse And in déede it ought not to be maruelled at if Tertullian erred in this thing for he was inclined to the Montanistes and iudged not rightlie as concerning flying away in time of persecution In 2. kings 19. 2. 21 And séeing the question concerneth the causes of warres and whether warres may iustlie or iniustlie be taken in hand some will make warre whether it be by right or by wrong othersome for turning of the same away will receaue euen most vnhonest and vniust conditions That all consideration of war must be referred vnto GOD. But Ezechias by his example and that in his owne selfe taught that all this deliberation must be reuoked to the iudgement of God forsomuch as all those thinges which happened vnto him in warre he referred vnto Esay as to a most holie interpretour of the iudgement of GOD. Then to let him vnderstand that the chiefe care of that matter was in him he sent euen them which standing face to face both sawe and heard Rabsacke that if Esay would demaund anie thing else they might declare it all vnto him Looke In 2. Sam 2. verse 4. Furthermore warre is not of the kinde of those thinges which are to be desired for their owne sakes For in such manner of thinges there is no measure to be put séeing ouermuch cannot be there where nothing is enough For no man at anie time either regarded vertue too much or two much loued God But those thinges which are prepared for the cause of other things especiallie if they haue great dāmage ioyned with them ought some way to be tempered by reason But warre is a cruell thing and as Cicero said the Latine word Bellum hath his name of Belluis that is cruell beastes For it is the propertie of cruell beastes so to rage with themselues and to teare one an other Neither can a warre be iustlie enough made vnlesse it be taken in hand for an other thing And that other thing is that safe peace may be kept Insomuch as peace is not ordained for warre sake but warre is taken in hand for peace sake And of this thing we may haue a similitude of our owne bodies A similitude For who would so liue as he should perpetuallie wrestle against diseases Wherefore warre is made for peace sake not that we should therein abuse leasure and giue our selues to lust but that we may sincerelie and quietlie woorship God And by this reason Plato reprooued the lawes which Minos and Lycurgus made because they prouided so manie thinges touching warrfare as though the principall point of the Commonweale cōsisted in making of warre For an actiue In 2. kings 25. verse 1. wise valiant maner of warfare cannot but mooue feare and bring great losse to the enimies Which thing Polibius shewing the cause teacheth Neither in déed is it to be thought that the maner of warfare importeth not much séeing onelie in the same we sée that those thinges which séemed vnpossible to be doone What a right maner of warring may bring to passe are easilie brought to passe and againe those thinges which séemed easie to be doone cannot be performed And according to the manner they that doe thinges
21 But now it séemeth good to treat wherefore tyrantes be so stirred vp against godlie men and against the Gospell Paul in the 2. Chapter to the Ephesians The prince of the world saith he woorketh with efficacie in the children of disobedience euen as godlie men are mooued in the holy ghost By which place it is manifestly gathered that wicked men be instruments which the diuell vseth for the execution of his furie And moreouer vnto the Diuell is giuen power against the Saintes although the same be repressed and bridled within certaine boundes and limites according as vnto the Lord it hath séemed profitable for his For this cause dooth the Diuell rage in his owne members that he may be an hindrance vnto GOD and to the Gospell And therefore dooth God permit these thinges to the intent that the excellent victories of Martyrs may appeare and that the Church no lesse than the world may haue her excellent men So then thou vnderstandest for what ende or purpose God suffereth these thinges to be doone Assuredlie it is no maruell that the Diuell rageth against the Gospell because through it he is spoyled by Christ For the Gospell is the power of God vnto saluation to all them that beleeue Rom. 16. 1. 23 There remaineth a doubt why God doth prosper Tyrants which be altogether cruell and wicked who haue had sometime such prosperous successes as their Kingdoms haue béene aduaunced to most ample Monarchies As it is manifest by Romulus Cyrus Philip and Alexander of Macedonia which euē of Ethnick Historiographers are noted to haue béene most violent and vniust First as touching these Monarchies Why how and to what end GOD suffereth tyrants to encrease howe they haue grownne this shall be imputed the cause that in the world there is a certaine coniunction betwéene causes and effectes firmelie appointed by the institution of God which cannot easily be changed nay rather it séemes many times to take place Wherefore those Princes or people which haue attained and kept these studies and Artes of gouernment which are of force aswell to increase as amplifie dominion and Empire haue obtained this good successe For present example let vs speake of the Romans They as the histories declare and as Augustine testifieth might get themselues so great power because they had those things by which it hath bin vsually obtained First they had a desire of praise not in verie deede altogether false and counterfait namelie such as thereby they might approoue themselues sounde and iust Iudges Moreouer they were liberall of monie yea and adde if ye will that they were oftentimes contemners of the same and desirous of glorie Which glory notwithstanding they ascribed to their countrie in generall which they so loued as they would haue it for a long time to be frée but euermore to be the Ladie of other countries And by Virgill is set foorth that excellent propertie of the Romans To spare the subiects and to vanquish the proud 24 They suffered not themselues to bée weakened with delightes and pleasures neither set they their minde vppon heaping of riches Besides this there was a patient enduring of labours and also a discipline of warre They pould not their subiects but protected them They wasted not their monie vppon stage players Iesters Dicing Harlots or haunting of victualing houses They obtained not their offices by guile by deceits or by yll practises but by honest meanes whereby at home they vsed great diligence and abrode a iust gouernement They gaue counsell fréelie taking héede least their minde shoulde be subiect to lustes and vices Wherefore séeing they had so excellent studies vertues and faculties they easilie obtained by nature to beare rule ouer others For such a coniunction and linking together in the world is ordained by God as of such causes vnlesse he himselfe let it those things doe alwaies or for the most part followe Howbeit I denie not but that in the common wealth of Rome there were manie vices also séeing the people was constrained sundry times to auoide from the Tyrannie of the Fathers Albeit that euen in those times they had some excellent actiue and valiant men which tempered and corrected such vices But afterward when the Empire was obtained whē vices had excéedinglie preuailed vices were supported together with the verie hugenesse of so great a kingdome and people and nobilitie So notwithstanding that they themselues abused so great an Empire yet God did both punish the world and the infinite wickednesse thereof And the Church was woonderfully increased with witnesses and heauen with Saints There be moreouer other causes as vnto vs vnknowen so most iust for the which God suffereth these things to happen The Romane Empire at the length gaue peace vnto the Church In the Monarchie of the Persians the people of Israell was restored into their owne countrie And while Nabuchad-nezer enioyed the kingdom of the Chaldeans the name of God was published and spread abroade among the Gentiles Vnder the kings of Macedonia the holie Scriptures were translated out of the Hebrewe into the Gréeke tongue while Ptolomaèus did beare rule in Egypt And thus shalt thou euermore finde that God verie well knoweth howe to vse an euill thing The end of the fourth Part. To God alone the Father the Sonne and the holy Ghost be all honour praise glorie and dominion for euer and euer Amen ANOTHER Collection of certeine Diuine matters and doctrines of the same M. D. Peter Martyr the titles wherof appeare in the page following necessarilie added to this volume for the greater benefit and comfort of the Christian Church At the end is placed a table of all the particulars and the Authors life at large Translated and partlie gathered by the said ANTHONIE MARTEN Meliora spero Philipp 1 verse 9. I praie that your loue may abound more and more in knowledge and in all iudgement that ye may discerne things that differ one from another Seene and allowed according to the Queenes Maiesties Iniunctions 1583. The Contents Common places of Free will Prouidence Predestination The cause of sinne The sacrifice of the Masse An exhortation to the Supper of the Lord. Three confessions touching the presence and participation of Christ in the sacraments Certeine questions and answers Diuers propositions out of Genesis Exodus Leuiticus and the booke of Iudges A disputation which D. Peter Martyr had at Oxford with Tresham Chadse and Morgan Sundrie sermons of The death of Christ The resurrection of Christ A place in the 20. chapter of Iohn Reedifieng of Christs church The profit and dignitie of the holie ministerie An exhortation to the studie of Diuinitie A praise of the word of God deliuered in the scriptures Certeine other orations Diuers and sundrie theologicall Epistles The life of D. Peter Martyr E R To hir Maiestie WHen I had now by the speciall goodnesse of almightie GOD brought to a perfect end the foure Parts of M. D. Peter Martyrs Common places and perceiued that in
with one worde As he made the world he might haue redéemed vs but he would not to the intent we might vnderstande his loue He forgetteth the euils which were doone vnto him prayed for them that crucified him that is he prayeth for vs which through our sinnes crucified him Forgiue them for they knowe not what they doe Luk. 23. 34. Without doubt this is an vnspeakeable loue But herewithall the will of his sonne sprang of the will of the father he in so louing vs obeyed his Father Now may we be sure that the father loueth vs For he so loued the worlde that hee gaue his onelie begotten sonne Iohn 3. 16. This is to bee drawen vnto the father by the sonne This is to sée the sunne not in the East but in the West when it shineth vppon the wales In the death of Christ the loue of the father shineth vppon vs. He that in beholding of these thinges entereth into the bath of this heate and charitie doeth afterwarde greatlie abhorre cold and doth not easilie abide to sinne He séeth Christ to haue died for him and the father to haue deliuered him to death not that the father is bitter or cruel he delighteth not in euil as it is euil He deliuered one mēber for all the rest Further he so deliuered the same as it shoulde not perish for euermore but that it should be in excellent state that thervppon might followe a pacification and that we when we shoulde be made sure of saluation should then haue examples of all vertues Here there was made a great societie betwéene Christ and vs. He vnto vs gaue his righteousnes and tooke vpon him our sinnes He in verie trueth suffered our infirmities he himself bare our griefes He put in him al our offences For the sins of the people haue I striken him He became subiect to the lawe that he might deliuer vs from the law He became accursed that he might deliuer vs from the curse More are we beholding vnto him than vnto the Phisition For he cureth the sickenesse without taking the disease vppon him but Christ so healed vs as he tooke our euils vpon him Vnlesse wee shall make so great an account of this benefit that the same be perceiued in vs that is in Christ we shall be reprooued as guiltie of his blood and death as hauing troden vnder foote the bloode of the sonne of God Christ gaue a great price for vs I beséech you with how great vsurie and gaine will he require the same againe at our handes Since he hath bought vs so déere let vs cease I beséech you to bee vile in our owne sight and let vs serue sins no longer We haue heard of the death and passion and bitter sorrowes of Christ but doe we thinke that the same is finished No verilie he euen at this daie suffereth the selfe same thinges in his members and in his Church Hée is there forsaken because faith faileth and when the sonne of man commeth do ye thinke that hee shall finde faith The charitie of manie waxeth colde the dangerous times are at hande and men be louers of them selues Christ in some of his members that remaine is called a seducer an heretike is communicated and cast out of the synagogue About him there standes dogges calues fat Buls Lions and Elephantes as it is described in the 27. Psalme Popes Cardinals Verse 13. false Bishops our Maisters these be they which afflict him as much as they can The bones and members of Christ are vexed bloode is shed like water the soules almost in no place are healed The tongue of Christ waxeth drie in a manner like a potsharde for fewe doe preach his gospell purelie and the trueth is not taught Great is the number of Dogges which neither can nor will barke and these be most impudent and vnsatiable The head is pricked with thornes For the Prelates of the Church being loaden with riches such kinde of cares doe presse Christ but further him not They liue to their bellie and to their glorie they onelie giue their minde to the cares of this life and are vnmeete to handle diuine things He is clothed in purple because in their great powers he is maruelously deluded A réede is giuen him in his handes the vanitie of the doctors and diuines subtil shifts of sophisters which sauor more of Aristotle than of the holy Scripture They knéele they perpetually inuent fained worshippings For they builde huge Temples within there is nothing but Idols signes perfumes waxe lights bleating and such like so that the Altar of Damascus is translated into the temple of God There is no ende of yéerelie obites and of Masses They smite Christ on the head for they make decrées that one kind doth suffice that transubstantiation should be beléeued that matrimonie should be plucked away from clergie men and other things of like sort They crucifie Christ among théeues when they account all professors of the Gospell among théeues They torment him in his whole bodie when by their wicked decrées they strayten binde and rent in sunder the consciences they would haue men to haue no part in the kingdome of heauen vnlesse he will confesse all his sinnes The garments of Christ that is the Scriptures wherein he is cladde they diuide into many senses historicall allegoricall tropologicall and * High and of subtile vnderstanding anagogicall so that they now contemne the literall sense and the people of God is deceaued by mens dreames and through the libertie of glossing and diuiding they so rent in sunder and dismember all things as there is nothing whole remaining They cast lots vpon Christs garment for the Popes answere must bée attended before the matter be defined a determination must bée expected from the secresie of his brest neither is it lawfull for the Councell of Trent to decrée without the Pope Is not this to deale by lot for the answeres of a diuelish brest doe disagrée Hereof it comes that in the Schooles and in the Vniuersities nothing is suffered to be intreated of but by the way of question for disputation sake and after the manner of the maister of the Sentences but not definitiuely nor determinately They all protest that they will say nothing against the Church which is that Church The Romish Church which Romish Church The Pope Oh good Christ when shall thy people bee deliuered out of their handes Oh God art thou angrie for euer We be the shéepe of thy pasture we be the worke of thy handes wilt thou haue thy Church thus to liue vnder the Crosse till the ende of the world Oh howsoeuer it be giue it constancie and in death forsake it not For the which also God exalted him The Crosse of Christ was a triumphant chariot wherein he was caried vnto the Capitol of Gods kingdome He being God tooke the forme of a seruaunt Tyrantes dare neuer laie aside their kingly pompe and principall garde of their body For
life Beholde the birds of the aire and lyllies of the fielde which though they be idle and labour not in the Church are not forsaken of the father and shall the ministers of the Church be destitute of thinges necessarie to their liuing Matt. 6. 33. First seeke the kingdome of god and then al these things shal be ministred vnto you Let not your heauenly mindes my deare brethren be troubled for these vile and base goods all these things doe the Gentiles séeke after If they do not so largely abound euerie where as the flesh desireth shall the Church therefore be forsaken Certainlie thus haue not the seruaunts of God vsed to doe but the false Prophets which alwayes prophesied for meate and money They powred cold things vpon colde they corrupted diuine things with humane The least points they saide were matters of saluation This one thing they regarded and with great care prouided to wit that they might speake that which was plausible When meate séemed in mans reason to faile Helias was fedde by the ministerie of a Rauen. Wherefore giuing ouer this care let vs be mooued with compassion towards the Church on euerie side troubled and miserablie afflicted I speak not nowe of outwarde temples which are made of wood and stone but of the Church which is our mother the spouse of Iesus Christ and for the which the sonne of God gaue his life and shed his bloude vppon the crosse O good God O bring thou to passe in thy heauenly good will that the walles of Ierusalem may be builded vp The time commeth to take pitie vppon her O God the time is come she is torne in sunder and scattered so that no one bone cleaueth to another neither is one sinow knit with another Truely it is néedefull that thou sende a most wise Phisitian vnto her such a one as the Poets feigne Esculapius to haue béene who may restore againe the bodie hewen in péeces and rent in sunder But it is more néedefull that thou thy selfe come for vnlesse the Lord builde the house they labour in vaine which build it Stir vp we beséech thée the indeuour of godly men that they may méete with all inconueniences and further thy holy temple and helpe Bezeleel Salamon Esdras Nehemias and such like which in these daungerous dayes indeuour with all their might to builde This doe I desire of God that we may sée in our selues this so great slouth and idlenesse that we can finde opportunities in all things except it be to the building of Gods house time to eate to drinke to dine to suppe to sléepe to marrie to buy and sell and finally to all manner of actions but onely to the building of the Church of God we can applie no time at al. Neither is our heart perced being frosen and benummed on euerie side with frost and colde nor yet are our bowels mooued and if at any time some man doe promise that one day the house of God shal be erected there appeareth no effect of mans promises Wherefore except the Lorde helpe from aboue we are no lesse to be accused than the Iewes were now blamed by the Prophet Hagge because intending to their owne priuate buildings they left the holie building neglected But now how great the wrath of God is in this kinde of offence it may be learned by the second proposition of this Prophet when we shall heare the causes whereby the people of Israel was withdrawen from the Lordes worke Consider your owne waies in your heart The Iewes liued in great distresse of things The holie Ghost saith that this came because they suffered the temple of God to lie ruinated and that vnlesse they woulde indeuour them selues to a godlie building thereof he threateneth that hee woulde yet bring most gréeuous plagues vppon them Hée first of all warneth them that they shoulde not bee vnconstant Weigh ye diligentlie with your selues saith hee what misfortunes haue oftentimes happened vnto you and inquire search out the causes thereof Doe not thinke that these things haue béene doone by chance For since that this life is maintained in the worlde by a perpetual and stedfast order wée must not thinke that mens affaires are by God committed vnto Fortune and happe hazarde If anie man perswade himselfe that this is the course of the world let him weigh with himselfe that nature is lead by a guide and Captaine And against them which affirme that the motion of the starres do beare a sway herein let him affirme that there is a God which vseth the power of the starres and motions of heauen at his owne wil and pleasure wherefore these men must finde other causes of the present euils The haruest is small Are the husbande men in fault thereof No verilie they sowed a great deale Bodies are féeble and weak the number varietie and naughtinesse of diseases increase doeth this come because litle meate is eaten Or rather doe we not eate till our gorge be full Men goe perpetuallie sadde heauie and carefull Perhappes they neuer chéere vp themselues with drinke Oh they drinke that very largely but they shake not off their sadnesse They rather become drunke and are brought asléepe than put off their sorrowe and care They séeme perpetuallie to be a colde and the naturall heate is daielie more and more weakened Whence commeth so great a change of the naturall heat Truelie there is no want of garmentes but when they be put on and doubled they auaile not Artificers craftes men all they that be néedie doe labour doe get monie and doe set to sale What a mysterie is this They which in a broken bagge doe laie vp monie or wages that they haue gotten doe gaine much indéede but the expenses bee chargeable the monie is not pure and it hath lost his first goodnesse Besides this they be giuen to riot to gluttonie to dice and to harlots all which things are worthilie called broken vessels Finallie so great is their lust and couetousnesse as they are neuer satisfied albeit they gaine much yet as though they had gotten nothing they neuer saie ho and it is all one as if their monie were put into a broken bagge Againe thou must consider with thy selfe that the nature of things created is so ordered that what soeuer profite or vtilitie they bring vnto men all that commeth by the power of the worde of GOD which lieth hidden within them so as if thou withdrawe that from them thou shalt not inioy them Yee looke for much but beholde it commeth to little It oftentimes happeneth in the time of haruest that husbandmen make account of aboundance of fruite which then euen in the gathering together séemeth to perishe They thinke they haue gathered much into the barne little do they sée what will befall in baking and brewing Whereof shall wee thinke that these thinges come The Lorde aunswereth the Prophet I euen I I saie do blowe vpon these things The weapons of God wherewith he reuengeth
which cause Basilius Magnus Gregorie the Diuine and Iohn Chrysostome were by the Churches of those times brought to take bishopprickes vpon them because they were more desirous of a solitarie life than becommeth true Christian men to be as they which be not borne to themselues but vnto other men and to the fellowship of the saints and most of all to the spreading farre and wide of the true worship of God We all holde fast the purposes of our owne wil neither do we gladly rest in other mens iudgements and aduises In the seconde place are they to be reckoned which for this cause stande against them which call them for that they thinke that their labor shal be superfluous since in that matter whereunto they are called to worke manie doe verie much labour If say they there were néede of labours our studie and indeuour should not be wanting whereby it comes to passe that those arts are contemned by the more excellent sort of men wherein they shall perceiue verie many to exercise themselues Lastly they when they be required to take vpon them some excellent function therefore they will not because they féele not themselues able thereunto They say that they must chuse such a matter as they are able to performe and that great regard be had that we faint not vnder our burthen be it neuer so honorable For the more excellent it shal be the more notable also shal bee our fall vnder it For this cause in verie déede Exod. 3. 11. c. Ierem. 1. â— did Moses withdrawe himselfe for a while from this calling of God And Ieremie prayed that there might be a consideration had of his age Those Godly men did consider both howe weake the strength of man was and of howe great charge was the seruice set before them and therefore they did not straightwayes obey when GOD commaunded These thinges my brethren are not recyted of mée at this present without great cause For whereas I haue without denying auoyding delaying or any stay at all taken vpon me this weightie place to interpret the scriptures I woulde not bee thought that I haue doone this boldly or vnaduisedly I might in verie déede haue easily béene called from so holy a ministerie as this ought to be accounted if any of those reasons which yée haue nowe heard coulde haue drawne my minde from it but because none of them by the grace of Gods spirit taketh any place in me therefore yée sée me to haue come hither with so readie glad ioyful and willing a minde Which that I may perswade you by a profitable and verie liuely argument I wil examine the causes now alledged by me after the same order that I began And I will not onely shewe that no cause coulde iustly terrifie me from my purpose but that notwithstanding euerie one of those causes my will was marueilously inflamed héereunto But hearken I beséech ye that I may no lesse faithfully than I haue promised performe those thinges which I haue spoken As touching that which was alledged first whereby men shoulde be terrified from taking vppon them the function whereunto they are called is this namely if that which is commaunded be vnwoonted and vnlooked for But to me cannot the exercise of handling the word of God in this age be new vnaccustomed and vnlooked for For euen from my youth when I yet liued in Italie Martyrs timelie entering into the studie of Diuinitie this one thing I minded to follow aboue all artes and ordinances of men euen chiefly to learne and teach the holy scriptures neither had I other successe than I purposed For euen I my selfe in verie déede as the mist darknesse obscurenesse and night of Poperie deceiueth manie erred for a time but yet did I not cease in that blinde dungeon as the time would then suffer both to learne and teach the holy scriptures But afterwarde when the heauenly father by the benefite of Christ had compassion vppon me I began to sée through a cloude and as trées walking the trueth of the Gospel neither coulde I kéepe silent that which as yet I vnderstoode but after a grosse manner I communicated it vnto others and the light was increased the measure and meanes being increased I taught more openly and the matter was brought to such a passe as I might not nowe liue in Italie without extreme daunger Wherefore deare brethren I went into Germanie that from whence I had by letters tasted the first principles of the reformed truth I might there receiue abundantlie a more fruitfull and perfect doctrine I desired also in person to behold certaine restored Churches least I should imagine of the reformation of the church as of the commonweale of Plato which may indéede be vnderstoode but hath his being in no place Which then indéede I earnestly sought first at Tigure To Tigure I say I began to take my way God not without most happie successe directing my iourney which I had taken in hand For when I was come hither I perceiued that Godly and syncere diuinity was héere taught and that the Church was reformed with pure and Apostolicall ordinances Wherefore if then meanes had bin offered whereby I might haue defended my banishment I had most willingly receiued the same And not a little did this bountifull curtesie increase this my minde and desire nowe stirred vp in me For those two dayes wherein I tarried héere with those that belonged vnto me I was so delighted with the Godly learned and swéete communication which I had with Doctor Bullinger Bibliander Gwalther and Pellican of happie memorie and of others whom I cannot nowe rehearse by name that I thought them most happie which might liue with such men and I reioysed with my selfe for my present banishment by meanes wherof I was brought by Almightie God to that comfort and consolation and to the knowledge and spéech of such excellent men that beléeue me I could neuer afterward forget this Church those two dayes and that intertainement What shall I say more I was taken from hence against my will and when at that time there happened no occasion of tarrying it behooued me to make an other determinatioÌ„ although not more acceptable yet more necessarie Afterward I was called to Strasbrough where after the death of that worthy Capitol Bucer at Strasborough I succéeded in the diuinitie lecture receiued no smal courtesie of the Senate of that most noble Citie of the ministers of the Church especiallie of Bucer a man of godlie memorie and of the professors of the schoole which curtesie vnlesse I would be most vngrateful I ought heartilie to commende and faithfullie to confesse Mâ—rcyâ— sent 〈◊〉 England Sixe yeares therefore in a manner continuallie I liued there interpreting the holie scripture and longer had I tarried had I not béene sent both by the magistrate by the Church into England whither I was called aswell by the king as by the Archbishoppe Primate of that
taken of you than I haue written them For that which I speake with a syncere faith I would also to be taken in good part I knowe how tender be the eares of the Princes of this world Howbeit as touching yours I haue a verie great hope since you are of Christ not of this world Wherefore setting aside the reasons of the Ethnickes I will leade you a while to the singular and notable example of Dauid For he while he liued was both famous in princelie power and greatlie renowmed in excellent holinesse The example of Dauid in restoring the Religion of God Wherefore if I be desirous to haue you become such a one as he was I desire nothing contrary either to your dignitie or godlines He when hee should be appointed to the gouernement of the kingdome in Israel before he could attaine to the same suffered euen as you haue doone most gréeuous troubles but when he was come therunto he thought nothing ought to be doone before he had restored Religion nowe ruined whereof the principal point and summe in that age herein consisted that the arke of the couenaunt being the principall token of God might bée reduced vnto the former estimation which by the negligence of King Saul laie without regard had thereunto in the priuate house of one Aminadab in Gibea 1. Sam. 2. 6. This the godlie king could not suffer wherefore he determined to conueigh the same vnto the Kinges Court. Howbeit in that wherein hee indeuoured to deale godlie the Priestes did not rightlie exercise their office Wherefore the godlie King in a maner despayred of that he looked for Howbeit he within a while after gathering his wittes together both draue them to doe their office rightlie and he himselfe also with incredible ioie and with singular gladnesse of the people most happilie brought home the arke of the mightie God into Sion Euen this same worke most noble Quéene Elizabeth is together with your kingdome committed to your trust For it behooueth that you restore againe into his place the holie Gospell of Christ which through iniurie of the times and importunitie of the aduersaries hath lien some yéeres past neglected I will not say trodden vnder foote This if you shal performe all things shall happen prosper ouslie vnto you no lesse than they did vnto most godlie King Dauid For if it be saide vnto euerie Christian man that he shoulde first séeke the kingdome of God then other thinges should easilie be supplied Matt. 6. 33. shal we not thinke that the same is commaunded vnto kings Certes if it be commanded all men to worship God most sincerely kings are not exempted from that precept nay rather the greater estate they beare amongst men the more are they bounde to that lawe of God Howbeit there is no néede to admonish your maiestie in many words whom the heauenly father hath inspired with a principall spirite as he did Dauid A danger in the Church as concerning Pastors But this daunger is like to happen namely least those which at this day be called Priests should erre in the worke of restoring the Church euen as it came then to passe not without great trouble when the Lord smote Oza 2. Sam. 6. 7. For the Arke of the Lord shoulde not haue béene carried in a carte but borne vpon the shoulders of the Priests euen as the law of God had prescribed Wherefore we must now take speciall care and héede lest such thinges doe happen that while the gouernours of the Church either be deceiued by error or indeuor to shun labours and iust discipline they goe about to beare the Arke of the Gospel not by the word of God and example of a more pure life but vpon the Carts of vnprofitable ceremonies and foule labours of hyred seruants This if you shall consider most noble Quéene that it came so to passe you shall not as Dauid was be mooued more than is requisite neither will yee intermit the worke begun as he for a time did but will doe the same out of hande as we reade that he a while after did 1. Par. 23. afterward He corrected the error of the Priestes he disposed the Leuites into certaine orders commaunded all things to be doone by the strickt rule of the lawe These be the things which all Godly men most blessed Quéene do expect of you Hitherunto the kings of the earth which is very greatly to be lamented agrée together and withstande God and his annointed Psal 2. 2. From whose societie euen as your maiestie is a straunger so must you heare what is saide vnto you and to the rest of kings Ib. ver 10. Vnderstande nowe O yee kings be learned O yee that iudge the earth serue the Lord in feare But you will say shewe mée what religious worship that shal be which is required towards God Verilie no other but with Godly seueritie to prohibit and correct especially in worshipping of him those things which be committed against the law of God For it is necessarie that a king serue God two manner of wayes first in respect that he is a man by faithfull beléeuing and liuing then in that he is a king which gouerneth the people by establishing in force conuenient such lawes as commaunde iust and Godly thinges and forbid the contrarie This did Ezechias when he destroyed the groues ydoll temples 2. kings 18. 4. The example of godly Kings and those high places which were erected against the commaundement of God although that somtimes they did not sacrifice amisse in them The selfe-same thing did godly Iosias bring to passe with great diligence 2. kings 23. verse 4. zeale and incredible godlinesse Ionas 3. 7. This did the king of the Niniuites not foreslowe to doe which compelled the whole citie to pacifie the wrath of God This did Darius performe vnto the true God as it is written in Daniel Dan. 6. 26. This also did Nabucadnezer fulfill when by a most seuere lawe he bridled the tongues of them that dwelt in his kingdome from blaspheming the liuing God Dan. 3. 95. I might easily shewe of verie manie Kings and mightie Emperours after Christ that did the same I meane Constantine Theodosius Charles the Great and many others But because I wil not goe either from the memorie of our times or from your own most honourable progenie this did your most noble brother Edwarde king of England endeuour to his power and more than his age would giue leaue whose reigne our sinnes and intollerable ingratitude suffered not any longer to be continued Onely God woulde shewe vnto the worlde the singular vertues and passing Godlinesse of that ympe secondlie that hée might somewhat chasten vs according as our ill desertes required hee the sooner called him out of the earth vnto him Howbeit the case goeth wel because he after a certaine fatherly correction vsed hath taken pitie vpon vs séeing he hath at this time placed you
vsed it is onelie knowen by the motion of the spirit which sometime mooueth to one kinde of confession and sometime to an other according to that which both the places times conditions of persons strēgth requires Moreouer it must be vnderstoode that Paul in this place speaketh particularlie of the minister of the Church For first hee saide 2. Tim. 1. 6. Stirre vp the gift of God that is in thee by laying on of hands Wherunto he straight waie ioyneth those wordes which are nowe obiected For God hath not giuen vnto vs the spirite of feare c. By these wordes doubtlesse he woulde teach nothing else but that offices of ministers which be weightie ful of labors dangers striking a great terror into carnal affections should be valiantlie vndertaken For the spirite that God hath giuen vnto them which are nowe promoted to the ministerie is properlie the spirite of fortitude of loue and of temperance For erudition good manners and other good qualities are required in a man before he be chosen into the ministerie séeing he that is destitute of such kinde of qualities is not woorthie to be chosen But that spirite by whose guide euerie function is doone with a couragious minde with much loue and with singular modesty to the edifying of the Church the Christian people desire of God and doe then obtaine it when the minister is alreadie chosen and inuested into the ministerie by imposition of hands How farre foorth flying may be lawfull vnto Pastors Ioh. 10. 12. Therefore if we speake as Paul did particularly of this kind of men the aunswere maie be easilie made For I maie saie as Christ also saide that they bée heirlinges not pastors which forsake their flocke vnlesse they haue manie Pastors let onelie one of them hazarde himselfe sith in this case when the Church maie be without him it shall be lawfull for him to flie awaie For so I thinke Paul fled awaie out of the citie of Damascus Acts. 9. 30. not leauing that Church without Pastors But yet this must be considered that he perhappes be not such a notable man in the Church as the defence of the trueth and safetie of the Church séeme to depende chéefelie of him and that it is verie likely that after his departure al things wil be full of trouble For if thinges be in that state he must tarie still and must as becommeth a good Pastor laie downe his life for his shéepe Besides further Augustine teacheth in his 180. Epistle vnto Honoratus that if the Church be furnished with manie ministers it standeth with the profite thereof that when persequutions bee at hande a part of them shoulde hide themselues least they shoulde altogether in one moment be taken awaie For if a first sort shall be taken away they which lie hidden maie succéede in the place of others And for this verie cause haue I thought that Abdias the Prophete in the time of Achab and Iezabell 1. kings 18 13. hid manie Prophetes in dennes that if those first had béene slaine there shoulde yet haue remained other Prophetes by whose helpe the people in due time might haue béene reléeued This place therefore of Paul wee haue expounded two manner of waies First that flying awaie as it was described by vs is a worke of fortitude secondlie that the author speaketh particularlie of the Pastors and Ministers It is obiected moreouer that they which flie awaie they flie for the feare of death which thing is repugnant to the scriptures For wee are commaunded not to bee anie thing afraide of them which kill the bodie Vnto whome I aunswere as before it was expounded Mat. 10. 28 that the feare of death kéeping it selfe within iust bondes is not of it selfe faultie especiallie if he that feareth doe not onelie feare death but haue most respect vnto this that is to wit least when he is not yet come into the handes of the Magistrate nor is stirred vp by the spirite to tarie and to indure tormentes or death it selfe hauing in the meane time an occasion offered of departing he shoulde denie the trueth and should fal away from the faith once receiued which otherwise might happen vnto him He which after this manner feareth death and directeth this feare of his to the glorie of God as the diuine law in all thinges commaundeth such a one doeth not violate the law of God nor yet doth sinne If a man saie our aduersaries bee weake in faith hee must not streight waie séeke for remedie by flying awaie but must runne vnto prayers euen as Christ taught and must praie that hee yeeld not vnto temptations Touching this we haue a commaundement which if wee will follow we shall be heard but as concerning flying away we are not instructed by anie place of the Scriptures They which obiect these thinges doe euermore suppose a repealing of that commaundement which is extant in Matthew but we shewe Mat. 10. 13. that they doe erre neither doe themselues prooue that which they say by anie effectual reason But if it be lawfull without reason to alleadge what a man will I also maie say that the precept of not fearing them which kill the bodie is abrogated because it was deliuered to the Apostles in their first Embacie and written in the selfe same 10. Chap. of Matthew Wherefore both the precepts remaine firme but we must take héede that they bée not wronglie vnderstoode So then hee that flyeth awaie according to the rules prescribed is fauoured not onelie of the Scriptures but also of manie of the Prophetes of the Apostles of the Martyrs yea and of Christ our Sauiour who though he fled not away through feare of sinning yet neuerthelesse he fled that by his example hee might teach what is lawefull for vs so long as our houre is not yet come which must then be vnderstoode to be come when the spirite doeth inwardlie stirre vs vp and prouoke vs to tarie or that necessitie otherwise requireth that is to wit if we be alreadie in the power of the magistrate if we be tyed by anie vocation that we maie not depart euen as a little before it was saide of Pastors As concerning prayers those we doe not reiect but we verie much allowe and therefore wee warned before that they which intended to scape through flying awaie must commende themselues by most earnest prayers vnto God that they in no wise maie erre But if powring out their praiers the spirite doe still sollicite them to flie and doeth not minister more strength and boldnesse they ought to vse that remedie which the goodnes of God doeth offer except they will tempt God And so in the holie scriptures we reade that Dauid him selfe fledde from the face of his sonne Absalon The flight of Dauid 2. Sa. 15. 16. in which flight hée sung that excellent Psame which by order is the thirde in the booke of Psalmes Wherefore hee fled and gaue place to the furie of
in the power of an other man Neither is there anie further waie open of flying honestlie away But this must be vnderstoode according to the lawes prescribed For if God shoulde bring thée out of prison as in olde time he did Peter by his Angell Acts. 12. 7. that shoulde be a speciall act whereof wee at this time speake not But all this disputation of ours hath respect vnto this onelie to let thée vnderstand that the flying which is contained within the compasse of due meanes and circumstance is not repugnant to the rule of charitie but doeth rather verie well agrée therewith I haue for this cause disputed so largelie of this matter because I sée manie They that condemne flight doe it for the safetie of their goods and especiallie in our countrie of Italie which being indued with some light of the trueth are like vnto contentious aduocats For euen as they if they defend an vniust cause search out with all diligence for some lawe which maie anie manner of waie leane to their ill purpose to the intent they may séeme to defende their cause vnder the zeale of iustice so those our men doe tarie at home where they dare not come in sight for the faith and truth sake and whereas they first leaue this vndoone this other also doe they omit to wit by not flying awaie which might be a cleare testimonie of their syncere faith which they doe being detained by the linkes of commodities and benefites of this worlde Vnto whom we cannot do a greater pleasure than if by our writings and sermons wee shoulde teach that flying awaie is not lawfull vnto Christians that vnder this pretence they maie commodiouslie inioye their goods After the same manner also are the foolishe sort which be sicke affected who if they be sicke either of a wound or impostume when they will not admit either searing or launcing they most loue and giue eare vnto those Phisitians which by the testimonie of some excellent writer reprooue such a way of healing that they may séeme to refuse those remedies not because themselues are ouer-nice but because the remedies agrée not with their diseases Howbeit euen as these sicke men at the length miserablie die and as those vniust aduocates before a wise and prudent Iudge fall in their cause so these men of ours refusing the best remedie for their griefe doe defile their consciences with dissimulation superstitious ceremonies and déepe silence or else which is woorst of all by detestable abiuration For all they which in the reformed and godlie Churches doe rightlie iudge of things vnderstand that the vniust and vnbridled desires of the goods of this life haue bin the cause hereof Wherefore since the intent of their minde is euill it is no maruell if they haue a woorse end He that will not denie himselfe certainlie he shall neuer liue according to the rule of the Gospell He that will liue vnto himselfe and retaine Christian profession is like vnto him that will build without cost or make warre without anie armie Luk. 14. 28. or ouercome enemies without forces He that is not dead to himselfe nor flyeth from himselfe shall neuer confirme the Christian trueth either by triumph of martyrdome or by laudable godlie or Christian flying away Wherefore I beséech you my most déere brethren in the Lord that at the length you will deale in good earnest dissimulations and faininges must be left vnto hypocrites and stage players If Christ and his Gospell which you by the benefit of God haue both imbrased and confessed be a trueth why doe you execute his commaundementes so coldlie But if you iudge it but a Poets woorke or a fable why delay you it to speake it openlie Why make you semblance to beléeue it God suffereth not himselfe to be mocked Mal. 6. 7. Matt. 6. 24. He requireth all the strength of man No man can serue him and Mammon both together nor yet obey two Lordes commaunding contrarie things If the Gospell be true it must be preferred before life and other our worldlie thinges Souldiers dare ieopard their life for them whose partes they take A great manie of Marchants spēd all their life long in strange countries to make themselues rich They which saile by shippe enter day and night into extreme perils of sea for purposes full of vncertaintie And are we vnto whome the kingdome of heauen eternall life and true felicitie is surelie promised of God so dull slothful and slacke in laying downe this mortall life and these miserable goods for his sake when occasion is offered that we should not denie the trueth The Lord at the length take away so great offence reproch and contumelie from his children make them all faithfull constant valiant prompt and readie and perswade that they which die for this truth sake doe passe into eternall life and they which leaue this their temporall countrie doe flie from hell and doe mount to the kingdome of heauen To the College of Saint Thomas in Strasborough IT would right reuerend Sirs deare beloued brethren haue bin much more to my liking to send you rather ioyfull than discomfortable newes But since it hath thus séemed good vnto the prouidence of God which is neuer to be accused it behooueth that I also doe beare that which hath happened with as good a minde as I can Hitherto perhaps I might bee suspected of negligence that I haue not written vnto you but because I knewe that this was diligently doone by Maister Bucer I thought there was no néede of my letters for that I am sure ye did sometimes vnderstande what we both did and what expectation of things might be looked for But nowe is he departed in peace to his and our Lorde Iesus Christ euen the last day of Februarie to the great sorrowe of all godly men and most of all to mée Neither doe I doubt but that yée my reuerend associates wil take great griefe since the Church the Schoole and our College hath lost so worthie a man This man had now ouercome the greatest difficulties and troubles which are woont to hinder beginnings so that he was nowe accepted in a manner of all the godly and learned sort of that Vniuersitie wherin he professed Therefore God would that he shoulde now reape the fruite of his labours and that his long tyred warfare shoulde be adorned with the honour of triumph He is well prouided for we are to bee accounted miserable or rather vnhappie who are yet tossed in the stormes of calamities Wherefore I desire the immortall God who for his mercie sake hath made him to rest in peace will also deliuer vs from the scourges hanging ouer our heades And no lesse doe I wishe that our Chapter may bee prouided of a Deane and gouernour which may be compared in learning and godlinesse with his predecessor I bid ye all farewell in the Lorde From Oxford in England the 8. of March 1551. To the Widowe of D.
I cannot otherwise do I desire you for Christ his sake whom I doubt not but you serue in spirite and truth that euen as yée haue bin taught both in doctrine and life by him whom wée now lament we may fly vnto the scriptures to the intent our sorrowe may be so tempered as it excéede not Christian measure and the bounds of Godlinesse There shall wee finde a true medicine of the woundes assured remedies of our sorrowes Christ saide vnto the people The maiden is not deade Matt. 9. 24. but sleepeth And of Lazarus which was already departed Our friend Lazarus sleepeth Iohn 11. 11 1. Thess 4. 13. Paul also calleth them sléepers for whom he will not haue vs in such sort to sorrow as doe the vngodly which haue cast away all hope of eternall life Also Iob a most valiant captaine of our warfare teacheth vs that we should say with him Iob. 1. 21. The Lord gaue and the Lord hath taken away euen as it hath pleased the Lord so is it come to passe If wee haue receiued good thinges at the hande of the Lorde why can wee not also indure euill things This Godlinesse and fortitude doe the scriptures teach vs whereof since your husbands brest was a most large liberarie I doubt not but that you so learned the same of him as you haue no néede of my admonishment Howbeit while I rehearse these things I teach you not but I stirre you vp together with my selfe to renue in our memorie now when most néede is those things whereof through the mist of sorrowe and teares we haue somtimes bin smally mindfull They which be destitute of Christian hope doe bewaile their deade without any consolation forsomuch as they perceiue themselues to be perpetually diuided from them but wee for a most suertie knowe by the spirite of Christ that they which be deade are not lost séeing we haue sent them before vnto God and into the euerlasting tabernacles We sorrow indéede that we be plucked away from so acceptable so profitable and wise a companion especially in the iourney of this darke life but we must also reioyce and giue thanks vnto God that we haue had him so long with vs. He died most constant and in the faith of our Lorde Iesus Christ he sawe not a multitude of euils which hang ouer our heads and ouer the Church because of our sinnes I would to God that wee also might be loosed from hence before the floud of calamities ouerslowe Oh howe greatlie am I afraide of vs wretches who perpetually preach Christ and his Gospel when in the meane time wee liue a verie vngodlie life Our Bucer is deade in peace he is not fallen into the hands of Christes Enimies the good things which he plentifullie sowed in his life time he nowe reapeth with singular pleasure in the Kingdome of Heauen Yet neuerthelesse do not you thinke but that I doe oftentimes consider with my selfe that the seueritie of God may séeme vnto you to be verie rigorous which so often exerciseth you with manie funerals of yours with exile with great charges of household with no small diseases of the bodie but yet I beséeche you let it in like maner come to your remembraunce that it is God which smyteth wherefore he being an excellent father will minister strength to beare the strokes not that he is glad and reioyceth at our calamities but that his infinite knowledge doth prouidentlie vnderstand how expedient it is otherwhile for vs to be turmoiled and pressed with aduersities Israell is not taught but by manie stripes and sorrowes and Tribulation worketh patience patience Rom. 5. 3. tryall tryall hope and hope confoundeth not And therefore that we might not be terrified the Scripture forewarneth vs that we comming vnto bondage should prepare our heart not vnto pleasures and delights but vnto temptations By these reasons she is moued which is a true widowe to make earnest prayers vnto her God day and night Howbeit not to passe the measure and bounds of an Epistle this lastly I desire that you doe not thinke your selfe to be forsaken or desolate seeing you haue Christ dwelling in your heart by faith Your husband which betrothed himselfe vnto you you haue lost in the flesh but Christ vnto whom you are maried in godlinesse and sincere religion you shall neuer lose by any violence of death God who is the father and author of all consolation comfort you Your faith hope and charitie comfort you Finally let the spirit of Christ comfort you who I doubt not but is very plentifully powred into your heart And this specially and aboue all other things prouide that your heart may euermore dwel in the protection of the Lorde My wife and Iulius are so greatlie disquieted for this gréeuous mishap as if they doe not sorrowe equally with you yet doe they come verie neere thereunto and they pray with their whole heart that the abundant helpe of God may spéedilie relieue you and all this godlie familie And in no wise thinke that you are to make any lesse account of me than when your Bucer and mine liued Wherefore I pray you also that if my helpe may any ways stand you in stead you will vouchsafe to vse the same for you shall euermore finde it open and readie at your Godly desires To Ralfe Gualther YF I shoulde giue thankes vnto you for the excéeding great paines which you haue taken about the printing of my booke neither shall I bee able to answere sufficiently to your desertes nor yet can I declare what great account I make of the pleasure which you shewe mée Wherefore I rather desire that some occasion might bee offered vnto mee wherein I maie shewe not in wordes but in déede what account I make of this your good will towardes mée Truelie it grieueth mee verie much that in the restoring of these trifles of mine there shoulde bee so great paines taken and I am greatly afraide least the labour will excéede the matter I haue oftentimes considered with my selfe that through my negligence it hath happened that as good or better thinges might haue bin compyled by you with a small labour more than you can put in order my vncorrected Copies But such is your good will as you are content to take euerie thing patiently because you will not denie your trauell to your Friendes Assure your selfe therefore that I shall bee a continuall debter vnto you for this your fauour which I doubt I shall neuer bee able to requite But GOD which is a most iust weigher of godly labours will not suffer you to bestowe your labour in vaine Nowe sée you in like manner most deare beloued brother in Christ if there be anie thing wherein you will haue mee to deale for you and you shall finde mee no lesse forwards in your businesse than you haue shewed your selfe painfull and willing in mine The young men which you commend vnto mée in your letters besides
building I beséech you take héede that you pluck vp by the rootes naughty and false opinions which I therefore admonish you of That superstitions must not be pared away but rooted out because I haue otherwhile séene some which haue onely pared away the leaues flowers and fruites of superstitions but haue spared the rootes which haue afterward sproong vp againe to the great detriment of the Lordes vineyeard Let the euill seedes and rotten rootes be cut off euen at the verie beginning for if they be neglected at the first I know what I say they are with much more difficultie taken away afterward and it must be prouided that this be most sincerelie doone in the Sacramentes and especiallie in the Eucharist For there beléeue me there are most pestilent séedes of Idolatrie which vndoubtedlie except they be taken away the Church of Christ shall neuer be indued with pure and sincere woorshipping Neither more nor lesse must be attributed vnto sacraments than is due Let not Sacramentes be contemned as vnprofitable and vaine signes And againe let not men attribute more vnto them than the institution of them wil suffer He that distinguished not the Sacramentes from the thinges signified he shamefullie not without his owne destruction cleaueth to the Elements of this world and dooth carnallie prophane the ordinances of God The whole dignitie of the sacramentall Elementes is hereby to be measured that the holie ghost hath chosen them vnto himselfe as instruments whereby he may further our saluation and by this reason therefore they differ from the signes inuented by the cogitation of man But they differ also from the thinges signified séeing as the nature and definition of them requireth they be the signes of them For bread properlie is not the bodie of Christ but in his certaine manner namelie because it is a Sacrament of the bodie of Christ But shall we denie especiallie that the faithfull doe receaue the bodie and the bloud of Christ No verilie But with what mouth doe they receaue these thinges With the mouth of the bodie No. For euen as a Sacrament consisteth of the signe and of the thing signified so he which receaueth the Sacrament with the mouth of the bodie is also indued with the mouth of the minde And euen as the beléeuers doe with the mouth of the bodie eate drink the bread wine so their minde being stirred vp by the wordes of God and by the outward signes is by the benefit of the holy ghost caryed vp into heauen attaineth by the mouth of faith euen vnto Christ We receiue whole Christ in the supper yet by faith apprehendeth and receaueth his flesh and bloud euen as it was deliuered vppon the crosse féedeth thereuppon as vppon wholsome and liuelie meate and verilie hath and possesseth Christ all wholie with all his fruites merites and giftes Neither is the profite of this meate onelie shut vp in the minde but by the same spirit also it redowndeth to the bodie and maketh it capable of the blessed immortalitie and a fit instrument of the holy ghost to worke well and godlie This is the propertie of the sacraments of God that by thē he may giue the thinges which he promiseth but yet after such a way and manner as may be agréeable to the thinges promised For it is not agréeable to the bodie of Christ that it should be at one time in heauen and in earth yea rather in infinite places and much lesse that it should be included in that sacramentall bread that it should be torne and eaten with the téeth that it should be receaued of the wicked which be altogether without faith Neither am I minded at this time to rehearse all thinges which serue to this purpose Ye be wise I beséech you that ye be not deceaued by that corporall fleshlie or as they terme it naturall presence Neither must we for the right confirming of anie opinion or doctrine be contented with foure bare wordes brought out of the holie scriptures but we ought also to weigh diligentlie manie other places which haue relation vnto this no lesse than we doe those foure wordes drawne out of the holie scriptures But as I haue said the place now serueth not Many places that haue relation to one thing must be compared together to handle and expound this matter at large This one thing I desire that you will most diligentlie trie all thinges For so I hope it will come to passe that you will retaine that which is good This neuerthelesse I wil not omit in the meane time to repeate that hereof I am most assured that the Church of Christ shall neuer haue a quiet and peaceable consent of doctrine The peace of the Church dependeth much vpon a pure communicating of the Eucharist or a sure peace betwéene the brethren and a sincere purenesse from superstitions vnlesse the Sacrament of the Eucharist be deliuered after this or the like manner And what sure reasons I haue for this foresight I will not now stand to declare The plainer that rites be in Sacraments the better they be But in the rite of administring the sacramentes that maner is most to be imbraced which shall be most plaine and most remooued from the Papisticall trifles and ceremonies and which shall come néerest to the purenesse which Christ vsed with his Apostles Christian mindes ought not to be occupied much in outward rites ceremonies but to be fed by the word to be instructed by the Sacramentes to be inflamed vnto prayers to be confirmed in good woorke and excellent examples of life How necessary a thing discipline is Moreouer I counsel you that in anie wise ye bring in discipline into your Churches so soone as possiblie ye can for if it be not receaued at the beginning when men are verie desirous of the Gospell it will not soone be admitted afterward when as it happeneth some coldnesse shall créepe in And how vainelie you shall labour without it verie manie Churches may be an example vnto you who since they would not at their verie first reformations take vppon them this healthfull yoke coulde neuer afterwarde as touching manners and life be brought into order by any iust rule whereof it happeneth which I speake with great griefe that all things in a manner haue small assuraunce and do threaten ruine on euerie side Therefore it is a grieuous losse and a certaine destruction of Churches to want strength of discipline Neither can it be truely soundly said that they haue and doe professe the Gospell which either be without discipline or doe contemne it or be not delighted therewith Certainlie since in the Euangelistes and in the Apostolicall Epistles it is taught with so great diligence it must bee confessed not to be the least part of Christian Religion Whereby it comes to passe that the Gospell séemes to be despised of them which haue banished from themselues so notable a portion thereof Vnder what pretence
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
and especiallie Chrysostome vppon those wordes of Paul vnto Timothie One mediatour of God and men He defineth the Lord to be a mediatour because of both his natures 3 I beléeue that Christ by nature is the soonne of God That Christ is both the sonne of God and the sonne of man and by nature the sonne of man And as he is by nature the sonne of God he hath it of the godhead but that he is the sonne of man he hath it of manhood And this is not to diuide Christ for we imbrace him most truelie to be one but when we attribute vnto him diuers thinges we doe consider the reason and the cause whereby or for which those thinges may be agréeable vnto him Therefore when he is said and beléeued to be the sonne of God according to nature we consider with our selues from whence this thing may come vnto him by the nature of man or by the nature of God and we perceaue that this is not deriued from the nature of man séeing that nature hath deriued no matter or essence as I may so say from the substance of God But the word it selfe of God what and how much soeuer it be hath the nature and substance begotten by God the father Therefore in respect that Christ is God he is beléeued and said to be the naturall sonne of God but in respect that he is man he must be called the sonne of man Vndoubtedlie if we will shunne absurdities we must take speciall héede that we mingle not and confound the two natures of Christ which if we shall not commit it will not be hard for vs to vnderstand the originall of his properties 4 The essential iustice which Osiander deuised we reiect as strange and contrarie to the Scriptures An essentiall iustice of Ozianders feigning For we vnderstande not anie other waie of iustification than that which Paul vnto the Romanes and Galathians taught Rom. 4. 2. when he purposelie intreated thereof especiallie in the 4. Chapter to the Romanes That righteousnesse is imputed vnto vs by faith and by the example of Abraham and most euident testimonie of Dauid it is so cléerelie proued that he must néedes be verie purblinde which will be blinde in that matter Furthermore if iust men doe liue by their faith as Habacuke hath testified Habac. 2. 4. and that our righteousnesse is our life now haue we no essentiall righteousnesse but righteousnesse imputed by faith as the Apostolical Epistles haue taught Neither is that saying of Esaie otherwise to bee vnderstoode With his knowledge he shall iustifie manie Esa 53. 11. Furthermore if wee shoulde be indued with essentiall iustice we shoulde not want anie point of true righteousnesse neither should we make supplication before the tribunall seate of Gods iudgement which neuerthelesse wee knowe that Dauid earnestlie did when he prayed Psal 143. verse 2. Enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight Neither should there be anie néede to light a candle in this our time in the Sunneshine of so cleare a truth if we would auoide as Paul warned vs Prophane and vaine bablinges and oppositions of Science falselie so called 1. Tim. 6. 20. All these thinges I confesse might much more at large haue béene declared and confirmed by more testimonies of the holie scriptures of the fathers but because I know that I do not write vnto the vnlearned therefore I counted it sufficient to shewe what my iudgement is And as touching Seruettus the Spanyard The iust punishment of Seruettus the Spaniard I haue not ought else to saie but that hee was the Diuels owne sonne whose pestiferous and detestable doctrine must be banished in all places Neither is the Magistrate to bee accused that put him to death séeing there might be founde in him no takens of amendement and his blasphemies were altogether intollerable But nowe will I make an end of my Epistle which as it is large if so it shall be no slender doubtfull testimonie of my most inclined loue towards you doubt lesse I shall thinke that you haue dealt verie well with me Liue you happilie in Christ and loue ye me in him euen as in him I most syncerelie loue you From Strasborough the 14. of Februarie 1556. To Maister Iohn Caluin Peter Martyrs returne out of England BY what meanes worthie Sir God plucked me out of the Lyons mouth euen I my selfe doe not yet well knowe much lesse can I declare it vnto you But as Peter being brought out of prison by the Angel thought that those thinges that were doone he had séene but by a dreame euen so I as yet scarcelie thinke it true that I am escaped Howbeit I am safe and in health here at Strasborough wherof I thought good to certifie you with spéede that you together with me and other good brethren maie giue thankes to God I earnestlie beséech your godlie Church that they by their heartie prayers will indeuour to obtaine the assistaunce of God whereby the calamities that oppresse the English Church maie bee mitigated The Byshops of England in Perill of life for religion There the Archbishoppe of Canterburie and Yorke the Bishoppes of Worcester and Oxford with manie other learned and godlie Preachers are fast in holde and together with manie other holie men stande in extreme daunger I knowe that these thinges according to your godlinesse will bée greeuous vnto your eares but now I shew you of two thinges that maie somwhat mitigate your sorrowe First that although the infirmitie of some bewraie it selfe yet is there a great constancy of many more thā we had thought so as I doubt not but we shall haue manie famous Martyrs if Winchester which nowe beareth all the sway shall beginne to shewe his crueltie A prophecie of the short continuance of Antichrists kingdome in England Secondlie that it is the iudgement in a manner of all men that this calamitie will not long indure who as they be wise haue good coniectures of this their opinion Wherefore let vs also desire God that he will quicklie treade downe Sathan vnder the féete of his Church As for me I am vncertaine whether I shall still abide here at Strasborough Perhappes the controuersie about the Eucharist will somewhat let me Howbeit I doe not much force But this séemes to bée no small matter that the better and learneder sort are desirous to kéepe me still Whither soeuer the Lord shall call me thither am I willing to goe Yet this did not a little gréeue me that Iames Sturmius to whō both the common weale and the Schoole is greatlie beholding departed from hence the verie same daie that I came into this Citie to wit the 30. daie of October And it is thought that his brother Peter Sturmius shall be chosen in his stéede among the orders of the schooles But Iohn Sturmius the gouernour of the schoole laboreth by
that of a daungerous disease Neither doeth it nowe any lesse grieue mée when I perceiue that your sickenesse which troubleth you is a quarten ague I for my part am able to say much of the vntowardnesse and as it were rebellious obstinacie of this disease against medicines and Phisitians as he that hath two sundrie times striuen therewith The chiefest thing is that they which are in this state must vse great long pacience which I am sure you are not to séeke in matters without séeing it is aboundantly ynough planted within your minde by the spirite of Christ But I together with many others haue two causes to sorrowe for this your sicknesse The one is because you your selfe are broken and weakened which cannot otherwise be especiallie in a slender bodie now in a manner dried vp with labours And the other cause is that your labours in preaching and writing are discontinued to the great detriment of all Christians For there is nothing so much enemie vnto this disease as are studies and cares These be the things which disquiet not onely mée but all that be true godlie men Howbeit since the case so standeth it is our part to pray as earnestlie as wee can that you may spéedilie be restored to your former health And it is your part with all diligence to forbeare from all thinges that may doe you hurt especiallie from earnest studie and care of weightie matters whereby the humour of Melancholie from whence this feuer is stirred vp is so forced and striken as it setleth euen into the Marowe of the bones Verilie it is to be wished that since it hath so séemed good vnto God you should much rather quiet your selfe for certaine dayes or monethes than either to die which God forbid to the great griefe of the godly or else to the incredible hinderance of the Church to liue the rest of your life altogether with a féeble and consumed bodie and minde Wherefore take héede you offende not either against your selfe or against the Church of Christ Yesterday there came hither certaine messengers sent from the English gentlemen which liue at Strasborough which do certifie that their Quéene died the 16. day of Nouember The death of Quéene Marie and that the most noble Elizabeth is succéeded in the kingdome that with a full consent of all states For by chaunce they were gathered together at this time from all the partes of England to the assemblie which they commonly call the Parliament Nowe must we desire GOD that this alteration of the state may turne happilie to the honour of Christ and his holy Gospell I knowe that you and your godly Church will not faile to doe what in you lyeth Perhaps the time is now wherein the walles of Ierusalem shall be builded vp againe in that kingdome that the bloud of so manie Martyrs may séeme not to haue bin spent in vaine Other newes than this I haue not sauing that my Booke is vnder the presse Gardiners booke confuted by Peter Martyr wherein I haue discouered and confuted all the false arguments and shiftes of Stephen Gardiner somtime Bishop of Winchester touching the matter of the Eucharist Which as I hope hath happened in verie good season For it will be profitable especiallie at this time that the English Papistes may vnderstande that that booke is not inuincible as hitherto they haue bragged Fare you well and long may you liue vnto Christ and to his Church I salute all the Ministers and also Beza and the Marques From Zuricke the first of December To a certaine friend IT is euen in déed as you write right woorthie man and déere beloued friend in Christ and I am euerie day taught more and more by experience it selfe that the death of the bodie of that most godly yong man Edward king of England belongeth vnto manie partes of the Church and bringeth greater harme than many doe now perceiue But God the father of our Lord Iesus Christ graunt that within a while they féele it not to their great sorrowe But I which after some sort haue bin partaker of these matters if I should not bitterlie lament for the miserable case of our excellent brethren and for their most constant daungers aswell of minde as of bodie and should not euerie day shed iust teares for the mishappe of that people verilie I should be as a stone and péece of leade While they be now grieuouslie afflicted laid open on euerie side to offences burned euerie houre with the fires of temptations while with extreme vngodlinesse of hypocrites that Church is suppressed and trodden vnder foote how may it be that I and such as I am can sorrowe temperatlie and moderatlie While I taught in that countrie there were verie manie learners of the holie scriptures and verie toward scholers in Diuinitie whose haruest was welnéere ripe whom now against their willes I sée either miserablie wandering in vncertaine habitations or else most vnhappilie subuerted if they tarie There were in that kingdome a great sort of most sincere and learned Byshops who are shut vp in most straite prison euen now readie to be plucked away as théeues vnto death In that nation were laid the foundations of the Gospell and of a noble Church and with a fewe yéeres labour the holie building was in good forewardnesse and better and better was euerie day hoped for But now finallie vnlesse God put to his helping hand it is like to come to passe that not so much as a steppe of godlinesse in outward profession will be left These and other thinges suffer not my heart to be at rest nor my minde at quiet Wherefore I beséech God with all my heart that he will remitte some part of the punishment and for Iesus Christ his sake wil forbeare to powre out his great wrath otherwise we shall be oppressed with the heape of infinite euils And that which I doe so earnestlie wish I beséech you that you in like manner will desire of God that yet at the length he wil take pitie of afflicted England which I verie well know did before this calamitie verie much fauour you and other godlie men and good learning And whereas you admonishe me that I should here séeke and maintaine concord with them that teach I iudge that you speake the same of loue and good will and I assure you in déede that so much as in me lyeth peace and charitie shall remaine inuiolate I haue bin alwayes of milde nature and haue verie much loued peace and tranquillitie Wherefore I minde not especiallie now in my olde age to change my nature Welnéere all the professors of good artes and learning doe make much of me and I in like manner doe loue them In the same wise dooth the case stand towardes the Ministers of the Church sauing that I perceaue some of them beare me not so good will yet neuerthelesse I cease not to haue them in the same estimation that is due vnto the holie
the Apostles féete I confesse euen as you do that those garmentes are the deuise of man and that of themselues they edifie not but it wil be thought of some that it is profitable to haue them suffered for a time because this perhappes will bring to passe that these contentions shal be auoyded whereby greater fruites and more ample commodities are in danger to be hindred and left as wee sée it comes to passe the mindes of men shoulde straightway be turned from the gospell I passe ouer that they which defende these thinges might pretende some honest and due signification not strange from the scriptures The ministers of the church be Angels and messengers of God as Malachie testifieth Malac. 3. 1. And Angelles haue in a manner alwayes shewed themselues cloathed in white garmentes That not onelie the things but the signes also are to be retained Howe can we depriue the Church of this libertie that it may not signifie some thing by her actions and rites the same being doone without placing any woorship of God therein modestlie and in fewe thinges so as the people of Christ be not burthened with ceremonies and that better things be not letted But you will say let them shewe themselues to be Angelles let them not signifie it I heare what you say But the selfe same might haue béene aunswered vnto Paule 1. Cor. 11. 5 when he decréed vnto the Corinthians that the woman should haue her heade couered and the man vncouered for he onelie vrgeth a reason of the signification For anie man of the Church of Corinth might haue answered let the man shewe himselfe to bee heade of the woman and let the woman in her déedes and life shewe her selfe to be subiect vnto the man let them not contende to shew this by signes But the Apostle sawe this also to be a profitable thing that we should not onely liue well but that also wee should by wordes and tokens bee admonished of our duetie But and if héereby there be giuen an occasion of errour vnto the weake let them bee warned howe they should beléeue these indifferent thinges let them be taught by sermons that they iudge not the worshipping of God to consist herein But whether the eyes of them that stande by be withdrawen through the diuersitie of garmentes from the cogitation of weightie matters perhappes all men will not iudge it so to be For first our aduersaries might aunswere that this would not come to passe if those garmentes which haue béene vsed be without excesse and be verie plaine and such as haue béene hitherto vsed about holie seruices for vse and cheapenesse taketh awaie admiration Yea and perhaps they will aunswere that it is likely that they béeing throughly mooued by that admiration will the more attentiuely thinke vpon the things that be earnest vnto which end the signes of the Sacramentes séeme to haue béene deuised that euen by the verie sight and sense wee maie bee rauished to thinke of diuine thinges Neither doe I thinke that tyrannie is straight waie brought in if any indifferent thing be taken in hande to bee doone in the Church and be constantlie kept of manie At this daie we so administer the Eucharist in the morning time as in the after noone wée wil not haue the communion in the Church But who wil say that this is tyrannical because we doe it with the like will and consent of all men Vndoubtedlie it would like me best as I haue alwaies saide that wée shoulde doe onelie that which Christ did and deliuered to his Apostles But yet if anie things indifferēt be added I would not now therefore sharpelie contende especiallie séeing we perceiue that they by whom the light of the Gospell is greatlie aduanced in Englande and maie yet be aduaunced more are against vs. I acknowledge indéede with you That whatsoeuer is not of faith Ro. 14. 23. is sinne but yet that in our actions wée may haue a quiet conscience that séemes speciallie to further which in the Apostle is written vnto Titus Vnto the cleane all thinges are cleane Titus 1. 15 1. Tim. 44 And vnto Timothie Euerie creature of God is good And it is not necessarilie required that we shoulde haue in the holie Scriptures an expresse mention of the particular thinges which we vse This generallie is enough to knowe by faith that thinges indifferent cannot defile them which liue with a pure syncere minde and conscience These things haue I shortlie abridged as touching the controuersie which you propounded vnto me out of which I wish with all my heart that you maie happilie vnwinde your selfe And those thinges which I haue written I praie you to take in good part For if I could haue writtē either better or more plainly perhaps I might more haue satisfied your request Howbeit because it is not giuen to all men to writ aptlie and readilie hereof you must pardon me Further you shall finde mee alwaies readie to giue place vnto the trueth if I shall be otherwise perswaded Neither am I latelie perswaded in my minde of this opinion which I haue nowe declared but I iudged euen from the first that I applyed my minde vnto the Gospell that these diuersities of garmentes shoulde not be vsed but yet thought that the vse of them if other things which are prescribed vnto vs by the worde of God might remaine sound are neither vngodlie nor pernitious of them selues or of their owne nature I beséech almightie God preserue you safe and sounde with all your housholde through Iesus Christ our Lorde My wife and I salute you heartilie and your good wife Fare you well From Oxforde the 4. of Nouember 1550. As touching diuorse I do not write vnto you partlie because you your selfe differ the matter vnto an other time and partly because I knowe verie well that you vnderstande of what minde I am together with the Church of Strasborough and all other brethren in Christ To a certaine friende of his into Englande 38. MY good friend I sée in your letters you are afraide on both sides For if you reiect the ministerie you séeme to breake off an occasion of well doing But if you shall take vppon you the function offered you iustlie and for good cause feare least you shoulde séeme to agrée vnto those ordinances which not onelie diminishe and deface the pure worshipping of God but doe also corrupt it and maruellouslie make it to decaie although that vnto men which are not well conformed towardes the Gospell they maie séeme to haue but small weight and importance for they account all thinges as indifferent Of garmēts in the diuine seruice and of the crucifix Howbeit a man that is somewhat better instructed in religion séeing you being a messenger of Christ an earnest preacher of the Gospell to bee apparelled with garmentes at the Altar to pray before the Image of the Crucifixe to recite holie words and to distribute the Sacramentes will hée not
the meane time they should not for the diuersitie of opinion breake brotherlie charitie nor call one another hereticks The counsel which I gaue she verie much allowed I added further But for because the Church men as it manifestlie appeareth are onelie for this cause against the trueth that they may vpholde riches and defende their power your maiestie may make them certaine and sure that all things shall remaine vnto them and that in peaceable possession during their life Of this if they can perswade thēselues they will become much more tractable And this shee also allowed When these things were saide shee went to the fire side where Beza was with the king of Nauarre the prince of Condie the Admyrall and she prayed him together with me to applie all our iudeuour and diligence that if it were possible there might be made an agréement which thing we promised to do so farre as should be lawfull by the word of God Some of the bishops which be of the better iudgement would haue vs to agrée to the consubstantiation of Luther and Brentius We denie that this may bee doone And herein doe wée constantlie persist that the bodie of Christ is in heauen not elsewhere But we doe graunt that in the holie supper the Godly communicants do receiue the true bodie and bloud of the Lord but yet by faith and the spirite and that the distance of places doth not hinder the coniunction it selfe séeing it is a thing altogether spiritual They say moreouer that they wish that the same consubstantiation of the breade and wine with the bodie of Christ may not be spoken of when we shall conferre together There we saide that if they will vrge it we will not hold our peace They say it shall not bée vrged and they thinke that this article will easilie be left frée vnto the Churches What will follow I know not The day is not yet set downe nor the Colloquutors appointed In the meane time our Ambassadour behaueth himselfe verie curteouslie towards vs he saluteth me and oftentimes commeth to séeme And when hee vnderstoode that our horses were not héere well vsed by reason of the incredible multitude of horses and in a manner the infinite couetousnesse of the hostes he meaneth to haue them brought to his own house out of Paris where he hath his owne horses There they shal be no lesse wel and diligentlie looked vnto than his owne Truelie he pretendeth great curtesie vnto our Senate Assist vs as much as you can with your prayers Beza together with the other brethren doe heartily salute you and the residue of our fellowe ministers which thing also doth my Iulius and Stuccius And I would haue you to salute in my name euerie one of yours and also my verie deare brethren and fellowe ministers Since I doe write somewhat briefelie vnto our most honorable magistrate you may by your wisedome supplie with your aduertismēts those things that you shall thinke good Farewell right reuerend and most déere Gossip The 19. of September 1561. in S. Germans Nowe is come the Cardinal of Ferrara in most great pompe Among others he hath brought with him as they bragge most learned men who haue determined in this disputation to deuoure vs like a morsell of bread Among them is Paulus Sadoletus bishop of Carpenthoratum There is also a Gréeke Bishop whom they affirme to bée a most learned man in that tongue and in the Gréeke Fathers There is also a Dominican Frier being a principall Rabbin of the schoole Diuinitie The names of the rest I knowe not sauing that they boast that there is also in his companie a great captaine of the Iesuites Pray yée that God who is a mightie man of warre will vouchsafe of his diuine power to scatter this maine battaile of the Romane Goliath To the same man 54. VNto your letters right excellent man and most louing Gossip which I receiued at the handes of my L. Ambassadour I answere somewhat slowlie because I coulde not before haue any carier But nowe woulde I haue you to vnderstand that wée are all in good health And as touching the matter the 24. day of December I came to Poyssi there Beza in many thinges confuted the Cardinals Oration First he treated of the Church and shewed that wee affirme it not to bee inuisible as we are accused Moreouer the authoritie of the scripture and of the Church was handled and it was prooued that in the scripture is contained all things necessarie to saluation And because the Cardinall had laide to the charge of our Ministerie that we haue no imposition of handes and iust succession manie things were brought of that matter And as touching the Eucharist saide Beza the bodie of Christ is in déede truely eaten but yet spiritually and by faith Further it was declared out of the sayings of Augustine that Councels may erre The Cardinall stoode much and in a manner wholie vppon the written worde and vnwritten word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as touching the article of the Eucharist he protested he woulde no further procéede to deale with vs vnlesse we woulde agrée together with him as touching the Supper of the Lorde Neither did he cease to obtrude vnto vs the Confession of Augusta albeit that he and his sort doe mislike of the same Wherefore our men demaunded of him whether he himselfe woulde receiue the same He saide No but that he would stād vnto it as touching the Article of the presence of the Lordes bodie Then was laid foorth a iust complaint expostulation that they would driue vs vnto those things which they themselues woulde not vndertake But the Confession which hée spake of he affirmed was sent him by certaine Princes of Germanie and from thence he gathered this briefe sentence that in the most excellent Sacrament of the Eucharist is present the flesh of the Lorde corporallie substantiallie and reallie and so it is giuen and receiued and he willed vs that either wee shoulde assent thereunto or else that we shoulde procéede to conferre no further But it was aunswered that this might not bee doone This imperious speach of the Cardinall both the Quéene the Prince of Condie and the Admirall tooke in ill part For they sawe that they delayed the conference and that they sought a readie occasion to haue it broken off therefore meant to begin with this Article wherein they knewe for a certaintie that wée would not agrée with them Also Beza complained that they would with that Article beginne the conference appointed The Cardinall thereunto answered that for good cause it was so doone séeing he in his first Oration cast the first stone of offence saying that the bodie and bloud of Christ is more distant from the bread and wine than heauen is from the earth and that therefore he woulde with al spéede that the people and flocke committed vnto him should be deliuered from such a cogitation All these
very great thankes And I aunswere that as the cause standeth I am not now minded to labour or séeke for the same hauing thankes be to God foode and clothing competent enough wherewith I content my and séeke for nothing else But when it shal happen otherwise I will not refuse your honours helpe to whome I might séeme to doe iniurie if I shoulde chaunge you for an other since you giue a verie manifest testimonie that you loue mee exceeding much aswell for the glorie of Gods sake as for the affection that I haue alwayes borne to that godlie and glorious kingdome Whereuppon I reioyce with all my heart that the cause so standeth with the same as it nowe doeth For I am well assured that the loue thereof towardes mee will growe euerie day more and more séeing the good wil that I beare to the English nation doth continually waxe greater greater Nowe as touching leaue to sée you againe safe and sounde in person for the commoditie as you write both of your coūtrie and my owne comfort I am verie sorie that I cannot aunswere you in such sort as may satisfie both you and my selfe Truelie if I might haue mine owne will I woulde no lesse serue the Church of Englande than before time I haue doone howbeit neither mine age nor the strength of my body wil any longer indure the same being not able to indure a viage so long so diuers and not altogether easie Wherein also for one of my age and féeblenesse there be manie daungers and the labours there will be more gréeuous vnto me than those that we haue here Wherefore to the intent that I become not vnprofitable both vnto you and also to them that be here it séemeth better for me that I remaine where I am And this doe not onely I iudge but so likewise doth the Magistrate together with the Ministers of this Church who otherwise would be most readie to pleasure your excellēt lordship as much as lieth in their power especially in those thinges that tend to the spreading and setting foorth of the Gospel of Christ Neuerthelesse my good Lord wheresoeuer I shall bee I am readie at your commandement and to doe you anie seruice desiring you that for Gods cause you wil continuallie growe vp in al goodnes especially in the indeuour of confirming and enlarging the Gospell of the sonne of GOD. Finally if as you write vnto me you haue béene greatly satisfied by my good and faithfull seruaunt Iulius thereby doe I receiue verie great comfort For I louing him very much as I doe both for the zeale that hee hath vnto godlinesse and sound religion and also for other good parts that be in him there can be no greater contentation vnto me than to sée him wel accepted of such a one as your honor is whose seruice I hauing no meanes to recompence you in some part may helpe him when néed shal require Again if as you write you accept well of his friendship vndoubtedly to serue you wil alwaies be most acceptable vnto him The Lorde God long preserue you in health to the seruice of the Church and the commonweale From Zuricke 1561. The end of the Epistles To God alone the Father the Sonne and the holy Ghost be all honour praise glorie and dominion for euer and euer Amen AN ORATION WHEREin is set foorth the life and death of the most famous man and excellent Diuine D. Peter Martyr Vermillius Professor of diuinitie in the Schoole of Tygure made there by Iosias Simlerus one of Zuricke To the Reuerende Father in Christ Iohn Iewel by the grace of God Bishop of Salisburie his very good Lord. WHereas latelie at the death of that most godlie and graue diuine P. Martyr Vermillius I made an oration openly in our Schoole wherein I comprehended briefelie the historie of his life manie of Peter Martyrs friendes and mine desired of mee that I woulde recognise the same and augment it if it were possible and so to put foorth the same into light Which thing I coulde not denie them aswell for their loue towardes mee as also for other great causes For albeit that my Oration be not so well furnished and composed as it can extoll Martyr with deserued praises yet doe I thinke that the same for the true and syncere commemoration of the thinges themselues wilnot be altogether vnwelcome vnto such as bare good will vnto Peter Martyr For I haue declared nothing but that which either I my selfe haue seene or haue learned of witnesses worthie of credit For I haue indeuored earnestly herein to know euen as perfectlie as might be al the historie of his life of those which were conuersant with him Wherein I was holpen by others but especially of Iulius Terentianus who both was Martyrs scholer in Italie and in his banishment and al his peregrinations coulde neuer be separated from him vntill his death Manie thinges also did I vnderstand by diuers of Martyrs owne writings and by his letters vnto his friends and in like manner by the letters of his friendes vnto him the which I diligentlie perused and by the good will and request of his heyrs gathered them into order Wherefore this Oration of mine such as it is for I knowe well and confesse willingly that all my workes are but slender and bare I thought good to sende vnto you reuerende Father and that it shoulde passe foorth openlie vnder the authoritie of your honourable name For since you both loued and honoured Martyr while he liued I doubt not but that the remembraunce of him woulde be to your ioy and liking and I iudge that the incredible sorrowe which I thinke you haue taken for his death cannot be better reliued by anie meanes than by the continuall memorie and consideration of the diuine vertues which shined in him And because the life of Martyr was throughlie well seene and knowen vnto you you may verie well also iudge of the trueth of my discourse You liued in Englande with him vnder King Edwarde of happie and godlie memorie But the state being changed when by reason of the imminent perils and the persequution which then waxed hote manie good men went out of their countrie you in your banishment ariued againe at your Martyr as it were in a certaine port of your studies and so liued with him both first at Strasborough and then after with vs at Zuricke and was a perpetuall companion and assistant of his studies and labors which were verie great And nowe after that by the singular benefit of God through the indeuour good will and diligence of the most excellent Queene Elizabeth the true Religion beganne to be perfectlie restored amongest you and that you together with manie other godlie and learned men were restored to your countrie and that you were aduanced to great honours according as your excellent vertues deserued you being absent did alwaies through continuall letters and all manner of dueties carefullie and diligently maintaine your auncient friendshippe
in him a great promptnesse of wit in perceiuing and vnderstanding and so great a force of memorie in retayning as he coulde both comprehende and keepe whatsoeuer he had learned Moreouer he had so feruent a desire of learning as there neuer appeared to be in him anie wearinesse of hearing or reading Ouer this shamefastnesse which doeth greatlie commende that age was alwaies woonderfull in him and therefore hee both honored auncient men as parentes and albeit he excelled most of his equals in wit yet hee so loued them and by his modestie so woonne them vnto him that there arose no manner of emulation at all among them yea and those whome the conuersation and familiaritie of Childhoode had ioyned vnto him he helde alwaies most friendlie during the time that hee liued in his countrie and in Italie And nowe because in the daungerous time of his youth he was minded not onelie for the present time to temper himselfe from the allurements of pleasures which a rich and aboundant Citie doeth minister but also to auoide them in the time to come he abandoning all delightes determined to giue himselfe to a monasticall life which then alone was counted holie And because in that age the householde of the regular Canons of S. Augustine bare the chiefest name throughout all Italie for that they vsed a more seuere discipline than other Monkes and did more diligentlie exercise themselues in the studie of the holie scriptures hee thought it good to ioyne himselfe vnto that societie Wherefore in the 16. yeare of his age hee was chosen into the Fesulane College which was builded in the ruins of the olde Citie of Fesula a stones cast from Florence with a full consent and reioysing of the fellowes of that College vnto whome the excellent disposition of his nature was knowen Also his sister Felicitas followed the intent of her brother and was made a sister of those Virgins which inhabite the Monasterie of Saint Peter the Martyr This fact of thē both was misliking greeuous vnto the father either because he would haue the Vermilian familie wherein besides themselues there was none remaining aliue to be increased by his sonne through the marriage of a wife or else for that the graue man misliked the superstition of the common sort and the feigned holinesse of the Monkes For nowe a great while since Dant and Petrach had reprehended manie abuses in the Church and the selfe same thing was doone a fewe yeares since by Hieronymus Sauonarola whose sermons no doubt but the elder Vermilius had hearde And that vndoubtedly the monasticall life was not altogether allowed by him we thereby gather that that readie monie which he had he bequethed by Testament to the next wise which he had after the death of Fumantina And the rest of his goods he willed to be giuen to an hospitall for the vse of the poore vppon this condition that there should be paid yearelie to his sonne so long as he liued 50 crownes which we name to be of the shield marke And whereas his children lead their life in monasteries yet chose he rather to dispose his goods to the vse of the poore than that they should be spent vpon idle Monkes who shoulde mumble vp certaine prayers they knowe not what But whatsoeuer his minde was in this matter the earnest desire which as it was thought the sonne had to obey God ouercame the will of his father Verilie I thinke there be manie which thinke that this his determination of entering into a Monasticall life is to be reprooued and these shall haue not onelie me to agree with them but euen himselfe which followed this course for this act displeased no man so much as it did himselfe who so soone as euer he perceiued his errour he also corrected the same Albeit if we haue respect to the condition of times his iudgement indeed may be blamed but his wil deserueth prayse For in that superstitious and vnprofitable life of the Monkes there were yet in olde time manie things which allured thereto a mind desirous of godlinesse and learning First the great names of most godlie men which were said to haue bin Monkes to wit Basil Nazianzene Chrysostome Epiphanius Ierom Augustine others whose life who desired not to imitate to tread in their steps And againe the name of religion and the opinion of holines which was cōmonly spread among all men a false opinion I confesse but who could then haue seene this in so great darkenesse And who if he had seene it durst haue reprooued it of falsehoode all men being of an other minde especially a young man who otherwise for the most part is but of weake iudgement Herewithall adde those things which most of all drew Martyr to this kinde of life namely vocation not such as was idle but giuen to studies and further a great aboundance of excellent bookes For euen the most of the Colleges of this familie haue notable libraries but especially the College of Fesula For this did the auncient name of Medicies builde who with their great charges gathered bookes not onely out of Italie but also out of Greece Asia and Aegypt and adorned the house with an excellent librarie Through which aboundance of bookes since our Martyr was as it were allured vnto monasticall life togither with an opinion of worshipping GOD wee remitte the error of his iudgement vnto those times but wee commende his will namelie that he woulde immediately from his childhoode passe his life in the studie of good literature In this College he liued three yeare and in such sort as the fellowes of that College allowed his modestie liked the gentlenesse of his behauiour and his desire of concorde but his wit they praysed and woondered at In those dayes hee exercised himselfe not onelie in the precepts of learning the artes which were diligentlie taught to the younger fellowes in this fellowship but also in the reading of holy scriptures For it was a laudable custome of this societie that the young men which excelled in memorie should accustome themselues to commit vnto their memorie many things out of the holy scriptures therefore some recited by heart all the Epistles of Paul Others the Booke of the Preuerbes of Salomon Some the historie of Tobias or some other bookes of the holie scriptures When Martyr had finished three yeares in this discipline he made such proofe of his learning and diligence to the fellowes of his Colledge as they a I iudged him meete to be sent vnto more excellent teachers Wherefore he was sent to Padwaie that in the famous vniuersitie of that Citie he might haue a greater exercise of his wit And there in that Citie is the Monasterie of S. Iohn of Verdara of the same societie of Regular Canons wherein he liued welneere eight yeares with Albertus the Abbot a man not vnlearned and who gladly furthered other mens studies Wherefore at that time Martyr wholie addicted himselfe to the studie of Philosophie and
Beleefe ought to be prooued 3 233 b Whether Purgatorie be an article thereof 3 243 b We must not speake doubtfully of the Articles of the same 3 234a Who haue no true and certaine Beleefe 3 105 b Whether the true and right Beleefe is to be yeelded to the persecuters of the Church 4 33 b ¶ Looke Faith Beleeue What it is to Beleeue 2 612 a 3 69 b 70 a 92 a Of such as Beleeue but for a time 3 64 a Howe hee which doeth Beleeue passeth from death to life 3 63 b What the Turkes Beleeue together with vs. 3 73 b Whether to Beleeue onely sufficeth to the obtaining of adoption 3 73 a To Beleeue well hath two extremities 3 388 a How it is meant that the Diuell doeth Beleeue 3 62 b Whether we must Beleeue with iudgement or without iudgement 3 63 a Admonitions to such as Beleeue 3 63 b Whether we should Beleeue myracles 3 62 b These signes shall followe them that Beleeue c expouÌ„ded 4 130b An analogie betwéene the two wordes to Beleeue and to iustifie 3 89 b 90 a Beleeuers How Beleeuers may haue power to bee made the sonnes of God 3 73 a The difference of Beleeuers and vnbeléeuers dependeth of calling 3 18 b Places doe not separate Beleeuers 4 2 b ¶ Looke Faithfull and Regenerate Belles Howe much the Papistes attribute vnto Belles 4 126 a Baptised 4 125 b Benefit What is the highest Benefit of God towardes mankinde 2 596 a Benefites That the Benefites which wee receiue of men doe come from God 2 524 a The heape of them doe adde more weight vnto sinnes 2 554 a Foure degrées of men who in bestowing thereof haue diuers respectes 2 523 b Two kindes of them from God some principall and othersome common 2 524 a.b Certaine tending to their destruction that haue them 2 596 a Whether they are to be withdrawen from the vnthankefull 2 524 a.b Gods common Benfites are extended both to the good and bad 3 30 b Bi. Birth Of noblenesse and basenesse of Birth 4 3â—… b 312. 313. ¶ Looke Kinred and Nobilitie Birthday Of celebrating a mans Birthday and whether it be lawful 2 377 a The prophane solemnities that Herod vsed in the celebrating of his Birthday 2 377 a Bishop What he that desireth to bee a Bishop shoulde consider 4 10 b How it is meant that he must be no smiter 4 265 a None might be called vniuersall 4 80 a 36 b His house had the power of a Sanctuarie 4 268 b Whether hee may depose a king in a case of offence 4 232 a.b When one alone may excommunicate 4 61 a Ambrose chosen Bishop of Milan when hee was a nouice in the faith and why 1 98 a.b Bishops Of what things Bishops ought to haue a care 4 231 b Whether they may make lawes 4 41 b 42 ab They and Councels doe erre 4 72 b 73 a Their office and charge 4 79 a They are to choose Ministers 4 36 b They haue oftentimes erced in doctrine and why 4 4 a Why kings be consecrated by theÌ„ 4 236 b In election of them what is to bee respected 4 40 a.b What is signified by annointing of their heade 4 15 a Whether they or kinges be superiour 4 229 b 230 a Difference betwéene them and Apostles 4 3 b 4 a. Of the annointing them 4 14 b 15a b Their vserie practise 4 61 b 62 a D. Latimers exhortation vnto them to followe the diuell 2 481 a Whether they haue the rule of both swordes 4 287 b Of some who being sensuall are not to be allowed as iudges in spiritual things 1 43 b Bishops in Germanie haue the sword and gather tributes 4 239 a What we are to iudge of the continuall succession of the Romane Bishops 4 80 b Of euill Bishops in Cyprians time 4 62 b ¶ Looke Clergiemen Bl. Blasphemie Nothing woulde force Iob to commit Blasphemie against God 2 292 a Blessed To be Blessed what it signifieth in the Hebrewe phrase 3 128 b The difference that some haue made betwéene Blessed and happie 1 164 a.b ¶ Looke Felicitie Blessednesse Of the Blessednesse of man in this life and the life to come 1 5 b According to Aristotle and the holie scriptures 1 132 ab Why the Blessednesse which we waite for is not reuealed in this life 3 276 b ¶ Looke Cheefe Good and Felicitie Blessing What is meant by Gods Blessing of the seuenth day 2 374 b Blindnesse Blindnesse is a priuation of sight which sticketh in the eye 1 180 b Bloud Howe the Bloud is the soule as is auouched in Geneas 1 123 a.b Why some haue thought it was decréed that men shoulde refraine eating of Bloud 1 123 b Bo. Bodie The worde Bodie is of large signification and howe 3 78 b The frame thereof is a woonderful work of God 3 317 b whether it be of it selfe euill 3 317 b 318 a Whether it be troublesome to the vnderstanding 3 316 b 317 a It was not giuen vs to be any hinderance vnto bs to our knowledge of God 1 31 b 32 a Howe all the partes thereof doe serue one another 2 422 b The place and it are ioyned together 3 364 a A proper analogie betweene it and the earth 2 605 b What kinde of instrument it is to the soule 3 335 a A distinction of the flesh from the same â— 361 b â— 116 a To what end the parts thereof shall remaine in heauen their vse being taken away 3 360 b Whether a carcase be the Bodie of a man 3 135 a Why it is called spirituall 4 186 a 3 359b 2 623 a Howe the shadowe doth not accompanie it alwayes after one manner 1 142 b 143 a A reason of the fathers why it was made before the soule 1 122 b At the beginning it was not giuen to the soule as a prison as some do fable 2 251 a The Platonists opinion touching the heauie masse thereof 1 31 b The order of the members of the same 4 321 a A similitude shewing how Adams Bodie might die and not die 2 246 a It was made before the soule 1 121 b It was mortall but not of necessitie to die 2 246 a What Tertullian termeth to be a Bodie and his opinion that Angels and God himselfe haue bodies 1 113 a Howe he prooueth euerie kinde of creature to be a Bodie 1 28 b The Anthropomorphits fond reason whereby they prooue out of the scripture that God hath a Bodie 1 29 ab He is without one and how the same is prooued 1 28 b 29 a In what sort the Bodie of Christ entred in the doores being shut â— â—17 a After his resurrection it was both a spirituall and verie bodie 1 116 b 1â—7 a 113 b What it hath respect vnto 3 78b Whether it came out of the sepulchre the same being shut 1 117 a Bodies A distinction of Bodies 3 361 b 362 a 4 91 b The necessarie coniunction of
1 98 b In thinges indifferent and not much weighty it may be retained as how 1 97 b Many led thereby to doe good and whether the same bee certaine 1 52 b A Custome of tything soldiers in a case of offence 2 365 a Of what things payinges of Customes consist 4 239 b Curse Of the vow Cherem being a kind of Cursse whereto applied 2 403 ab 404 a Whether it be lawful to Cursse tyrants 2 405 a Whether no man must bee punished with a Cursse 59 b Howe al creatures are subiect thereunto for mans sake 2 251 b Whether it be lawfull alwayes to Cursse enemies 1 402 a Why a priest of Athens would by no meanes be mooued to Cursse Alcibiades 2 398 b The Cursse of Cham transferred to Chanaan his son 2 363 b 366 a If we maie not Cursse our enemies much lesse others 2 401 b Whether in Gods cause or our owne cause it be lawfull for vs to Cursse 2 398 b Cursses From what affection the Cursses of the godly do procéed as saith Gregorie 2 399 b Cursses in the Prophets are Prophesies 2 397 b Curssing The auncientnesse of Curssing and who first vsed the same 2 397 a ExaÌ„ples out of the holy scripture of such as vsed it 2 399 b Augustines opinion that it is not lawful 2 397b AdmonitioÌ„s touching the vse therof 2 40â— a Vsed among the Ethnikes examples 2 397 b Dae Daemons What Daemons bee and whereof they take their name 1 77 a They haue no bodies but be spirits onely prooued 1 81 a They signifie spirits both good and bad 1 77 a Some would that they are in this life and why 1 78 a Of some whith thinke that soules become Daemons 1. 77 a Of some that say they be spirits in coÌ„parison of vs how 1 81 a Of some which thought there were none 1 77 a Of whoÌ„ they which walke about the earth to our great harme were begotten as say Lactantius and others â— 128 b 129 a ¶ Looke Spirites Da Damnation The cause of our Damnation is not to be sought for in God 3 20 b It extendeth euen to verie infantes 3 96 b Originall sin goeth before euerie mans birth Damnation 3 24 b Howe it cometh to passe that some Christians are iudged to Damnation and some to saluation 2 626 b Daniel Daniel dissembled not the worshipping of Nabuchadnezars image 2 320 a Danger All thinges that bring Danger through our owne default must not be shunned 3 177 a Dansing What the Ethnikes thought of wantoÌ„ Dansing 2 906 b The effects of the same 2 505 b Of men and women together is euill 2 502 b The hurtes thereof 2 514 b Or it owne nature not euill 2 50â— ab Against their reasons which maintayne it 2 504 b 505 a Diuerse opinions touching the originall thereof 2 503 b When it was instituted 2 504 a Honest Dansing vsed and therefore lawfull 2 505 ab In olde time not against religion 2 503 b Vsed of Christians in Syria on holy daies 2 506 b In armour and why it was ordeined 2 503 b 504a Of the mimicall Dansing whereat Demetrius woondered 2 504 a The opinions of fathers and decrées of Councels touching the Lasciuious kinde of Danâ—ing 2 505 b 506 a Darkenesse Whether Darkenesse was made by God 3 370b 371 a 1 188 a How the sunne after some manner may be laide to make it 1 181 ab Dauid By whome Dauid ruled the common weale 4 247b Notable pointes for vs to learne by his combate with Goliah 3 284 b 285 a Day Howe some vnderstande the Aduerbe Hodie Today and of Augustines interpretation thereof 1 73 a Diuerslie taken in respect of time 3 324 b What Paul vnderstoode by these wordes the Day 3 240 b It signifieth Tryalâ— 241 a What and when the Day of wrath is 3 388 b Christ yesterday and to Day how it is expounded 3 325a Dayes When Dayes are to bee taken for yeares the scripture teacheth 3 324 b 325 a De. Deacons The office of Deacons in the church 4 8 a ¶ Looke Church Ministerâ— Deade The Deade are partakers of the good and euill things of this life and how 1 159 b They know not what is doone in this life 1 75 ab 3 320 ab Appearings of them prooued partlie by reason and examples 1 75 ab Of praying for them spoken to and fro 3 244b 245 a 322 b What Arrius thought of oblations for them 3 251 b Why burying of them must not be neglected 3 322a b Howe they are saide to liue vnto God 3 338 b 339 ab Howe wer â—ust be affected towards them 3 244 b Whether it be lawful to mourne for them 3 315 a 179a Whether it be expedient for them to be buried 3 319 b How God is saide to be God both of liuing and Deade 3 338 b 339 ab Why the scripture saith that they do sléepe 3 326 b How they praise the Lord. 3 367 b Whether their spirites wander vp and downe 3 326 b The good things of this life belong not to them why 1 160 a What we haue to iudge of Apollonius Thyancus his raising vp of the Dead maid 1 72 b Of a Deade byshop that appeared aliue 1 75 b The Deade haue béene raised vp and by whom 3 336 a 1 72 b Whether the first parents were Deade straightway after sinne 3 325 a Death Death in it owne nature is euill and why 2 391 a Therein is a féele of Gods wrath 2 247 a Sin and it are compared together as the cause and the effect 2 244 a In what respectes God made it not 3 44 a 43 a It commeth of the originals of nature 2 216 a Two sorts of life both which it tooke away 2 247 b Chrysostomes similitude that our first parents so soone as they had sinned were subiect thereunto 2 247 a Brought in by sinne cannot be allegoricallie vnderstoode as the Pelagians say 2 246 b Howe soone after sinne had entred it tooke place 2 247 a Pighius and others confuted for saying that it commeth vnto man by nature 2 239 a 247 a It hath no right where there is no sinne 2 217 a The Pelagians and Anabaptists say that it commeth not of sinne but of naturall causes 2 214 a How and in what respect it is called an ende 1 5 a 580 a Thrée kindes thereof appointed in Gods law for offenders 2 414 b How it is conquered sith it striketh all men still 3 318 a Séeing we be iustified wherefore are wee subiect thereunto 3 315 a Death of the Godlie counted but a sléepe 3 348 a Howe sléepe is the image thereof 3 335 b The power of the same is limited 2 636 b In what sense it is saide to be good 3 28â— b A necessarie euill 3 316 a Why béeing euill it is wished as if it were good 2 â—91 ab The fruits or benefites that it bringeth 3 318 b What detestable things are and
metaphorically ascribed vnto God 2 413 a Visiting the iniquitie of the fathers vpon the children is a worke of Gods great Mercie and howe 2 366 a Iudgement without Mercie remaineth to him that hath not shewed mercie expounded 4 254 b Merit The nature and propertie of Merite 3 52 b Of congruitie quite taken away from man 3 142 b 143 a 130 a 4 5 b All respects thereof excluded in the matter of saluation 3 52 b Not vsed in the scripture 3 56 a How the father 's qualified it 3 56 a It were good to be left 3 56 a The Merit of a worke wrought 4 194 b Of the Merit of congruitie and condignitie 2 257 b Assigned to works 3 55 b 56 a Excluded from adoption 3 153 b Merits Merits of congruitie condignitie allowed 3 221 a Excluded 4 306 a 2 264 a 275 a 3 108 a 302b 105 b Vnto what workes they of congruity are due 3 119 b 120 a Al quite abolished 3 144 a Whether hope springeth thereof 3 82 ab 86 a They breede dispaire 2 54 a Excluded from iustification 2 584a They haue no place in our calling and saluation 3 18 b What they that defend them do thinke of good works 3 54 a The Merits of the parents is not the cause why God promiseth good vnto their children 2 240 b Workes cannot properly be called Merits 3 52 b 53 a Messias The Iewes appointed two Messiases 3 346 b ¶ Looke Christ and Sauiour Metaphor The nature of a similitude and Metaphor 3 351 a Mi. Mightie Why God executeth by weake meÌ„ and not by Mightie 1 131 b Why Mightie men and princes do resist God 1 131 b ¶ Looke Princes Minde Of the parts of the Minde and how the affects are placed in them 2 409 ab The baser parts thereof and the noblest also are corrupted how 2 225. all 226. all Qualities thereof say the schoole men passe not from the parents to the children 2 239. be disprooued 2 241 a Vnto what inconueniences the sonne of man is subiect 1 1 b Altogether corrupted 2 564 ab Howe it is carried and mooued too and fro 2 565a b The infirmitie thereof and the alterations of the same described 1 158a In what respects it doeth and doeth not truely expresse God 1 123 b The excellencie thereof being a part of the soule 1 134 ab Whether it be hurtfull to the bodie 3 316 ab God hath the same place in the world that the Minde hath in man 1 170 b The scripture against Aristotle who saith that the Minde desireth the best things 2 564 ab Minds In what respects diuels can sée the minds of men 1 83 b Minister The office and dutie of a Minister 4 286 b 3 162 a 4 19 a 21 b â—27b He is the mouth of the church 4 224 ab What things are to be considered in him 4 233 ab Thrée things required in him that is lawfull 4 20 b 21 a The difference betwéene him and a magistrate 4 226 a Whether one hauing care of soules may flit in time of persecution 3 288 ab His publike prayers are the prayers of the Church 4 224 a Ministers Of the vnitie of Ministers 4 25 a In what respectes they are subiect vnto Magistrates 4 232 a Their authoritie most ample and excellent 4 230 b From what burthens and charges they are exempted 4 239 b 240 ab God vseth their aduersaries for the perfourmance of his counsels 2 386 a The force of the worde vttered by the mouth of them 2 386 a They may lawfullie receiue giftes and rewardes 4 28. 29. 30. Whether they hauing wherewithall to liue otherwise maie take stipendes 4 29 b They are called Angels 2 358 a Vnto whome the choosing of them belongeth 4 36 b Degrées of theÌ„ allowed in the Church 4 25 a Obseruations to be vsed in the making or choosing of them 4 10 a They must be consecrated of two manner of wayes 4 24 a That sometimes attributed vnto them which belongeth vnto God 4 24 a Whether their leawd life bee a cause of separation from the Church 4 35 b What they haue in common with all creatures 4 24 b Fewe in Ambroses time 3 195 b 196 b Whether they may haue wiues 3 192. 193. 194. 195. 196. They might by the decrée of a Canon 4 55 a Not to bee counted priuate men 1 445 ab Subiect vnto Magistrates two manner of wayes 4 38 a The primitiue Church had more than be nowe 3 194 a Their excellent office and charge 4 17 ab 18 ab Whether ill men may be made such 4 13 a Of the contempt and authoritie of Ministers 4 15 b c. Of their consecration 4 13 b They haue had the charge of ciuill gouernment 4 327 a Cautions in their election 4 13 ab Their leawdnesse defileth not the Sacramentes 4 101 a They may lawfully reprooue the sinnes of the Magistrates 4 324a They haue a paterne of duetie in Elias 4 319 ab 320a They ought to remedie two impediments touching Gods promises 3 49 b Whether the making of them be a sacrament 3 210 b They are mocked 4 16 a When it shall not bee lawfull for them to receiue stipend 4 30 b 31 a To what intent they must be in the campe 4 287 a 328 a Decrées of Councels against the adulterous sort 2 489 a Whether nouices are to be chosen 4 13 b Whether they may flée in persecution 4 2 a 60 a Ministers among the Gentils before the Apostles 4 4 b 5 a They must bee hospitall 4 17 b Their charge touching doctrine in foure pointes 4 48 b Why God would not gouerne his Church without them 4 23 b Whether it be lawful for them to warre 4 186 b 287a 327 a Excessiuelie honoured 4 24 b Howe they swarue from the faithfulnesse required in them 4 19. 20 What prayers they should daylie make 4 24a Their laboursome life described 4 29 b 30 a They must not bee ambitious 4 24 ab Whether they bee denied their due stipende 4 â—0 a They are the instruments of the holy ghost 1 43 a Sinne committed against them is horrible 2 554 b Whether they may vse their weapons 4 327 b When they maie bee in place of souldiers 4 328 a They must not procure sectes 4 21 b What bee their sacrifices 4 18 b They must not meddle with manie vocations 4 18a No where in Scripture called Priestes 4 222 a They and Magistrates haue their functions ioyned together 4 22 a 232 a 233 ab Howe they both shoulde behaue themselues one to an other 1 10 a Cautions for them when they are to distribute the sacraments 4 19 b 20 a Wherein their dignitie consisteth 4 222 b Canonicall purgation in the case of adulterie suspected in them 2 489 a Christ reuengeth the inuiries doone to them 4 21 a Whether they may be exempted from the ordinarie power 4 229 a It is the office of God onelie
to choose them and Bishoppes of the churches 1 104 b Of too much and too little attributed vnto them 4 22 a An admontioÌ„ to the weaker sort of them 4 27 b Of their sole life that it was forced and what Hosâ—ensis faith of the same 1 97 b In what cases obedience to them is to bee preferred before obedience to parentes 2 380 a They bee publike persons 4 19 b It is a thing perpetuall that they shoulde haue maintenance 2 375 b In what sense conuersion of hearts is attributed vnto them 3 383 a Against Ministers non residentes 4 2â— b ¶ Looke Cleargie men Pastors and Preachers Ministerie The worthinesse of the Ministerie 4 2 b Orders therein acknowledged by Scripture 4 55 b Why a continuall outward Ministerie is néedfull in the Church 3 49b A notable abuse in the Ministerie 4 24 b What a tender care God hath ouer it and howe hee reuengeth the wronges doone vnto it 2 386 ab The contempt thereof is a iust cause why curssinges may bee vsed 2 398 b 399 a Whether bloudshede debarre one from it 4 265 a Of the efficacie thereof 4 21 b Whether it bee a function for euery man at his pleasure 4 10 b 11 12. Of the mightie simplenesse of the Ministerie 4 25 b A calling ordinarie and a calling extraordinarie lawfull and vnlawfull 4 11 b 12 a 9 b 10 Men of themselues are vnwilling to receiue it 4 23a Whether wee want a iust succession therein 4 16 b Why they were excluded from it that had done solemne penance 3 308 a whether bastards are admittable thereto 2 477 b 478 a It must not be obstinately refused 4 23 b Howe it worketh together with God for our saluation 3 50 a Ministeries Why the publike Ministeries of the Church be called frée giftes 4 8 b Miracle What it is to refuse a Miracile offered by God 1 71 a A Miracle of a Iewe that came by night into the temple of an Idoll 2 349 b Myracles A full and absolute definition of true Miracles 1 63 a Miracles must not be iudged méete for to confirme faith why 1 67 b Why and wherefore they doe cause admiration 1 62 b God oftentimes giueth them vnto vnbeléeuers 1 68 b Some done and yet neither by prayer nor by commandment how then 1 64 a Proofes why wee ought not lightly to giue credit vnto them 1 67 b Not done alwayes for faiths sake 3 134 a What manner of faith is to be confirmed by them 1 61 a Diuerse artificiall made famous by writers 1 62b They are after a sort like vnto Sacraments 1 67 b They were as trumpets whereby the gospell was commended 1 71 b The difference betwéene signes them shewed out of diuerse writers 1 71b Why they are vtterly taken away from the Church 1 72 a The power of doing them maketh not men either better or worsse 1 66 b The diuerse names whereby they are called in Hebrue Gréeke and Latine and why 1 62 b With what faith those be indued by whome God doth them 1 69 a Whether it be lawful for godly men to aske them of God 1 69 b Two kindes of instruments which God vseth to worke them by 1 65 a That they winne credit to the worde of God and how 1 63 b Not alwayes done at the prayers of euil men 1 69a To worke them is graunted both vnto the good the bad 1 65 b 66 ab In the primitiue Church they were signes of faith 1 71 b How God vseth Angels and men to doe them 1 65 a Cautions to be vsed in the asking of them 1 70 a Some don neither by publike iustice nor the signes thereof but onely of a certein priuate compact 1 64 b Two things are specially to be considered in them 1 62 b Of some that be miracles by reason of the meanes that is vsed in the working of them 1 64 a What reasons some vse to proue that for the working of them they may vse the helpe of the diuell 1 66 b Of some which bring punishment and harme to offenders 1 64a That they doe confirme faith proued by scripture 1 63 b Whether God directly helpeth men by the Miracles of euil Angels 1 65 b They consist not in the greatnes of workes 1 63b 64 a All that Paul shewed were signes and whereof 1 71 b Of some that moue admiration onely 1 64 a Whether we should beléeue them 3 62 b By what meanes they may be done by wicked men 1 68 b 69 a Of some vnto whom they were offered and of them reiected 1 70 b Whether they be prophesies or no. 1 22 b Why they were wrought in the time of the Gospell 1 23 b 24 a The asking of them reprehended in some why 1 70 a Why Christ charged that they should not be published seing they are so profitable to confirm faith 1 67 b 68a For what causes they are desired of godly men at God 1 70 a Done for the confirmation of faith how that is proued 1 67 ab 68 b After what maner one may craue them yet tempt not God 1 70 b A generall description of them which be false and which true 1 62 b Some are obteined by prayer and some are wrought by commaundement and authoritie 1 64a Some done by publike iustice and other some by the signes of this iustice as how 1 64 b Some wonderful in déede and why they be so 1 64 a Of some that beside their admiration do bring a present coÌ„moditie vnto men 1 64 a Their reasons and proofes which thinke that they ought not in any wise be asked but not refused when god offereth them 1 71 a Craftinesse and false Miracles wrought about images 2 336 b Why God suffereth the diuell to worke them 2 349 a Diuerse wrought by art Magicke 1 85 a False Miracles for the credite of ydolatrie may not bee painted 2 341 b They be not verie Miracles wherin the diuel hath dealing 1 64 b Why they that are don by Antichrist be called lyes 1 65 a False Miracles may be done thrée manner of wayes 1 62 b 63 a Of two causes for the which Achaz considered that Miracles are to be refused 1 70 b 71 a Wrought by the diuell and two causes noted in the scripture why God will haue the diuel and Antichrist work wonders 2 308 b 309 a Obiected for the defence of ydolatrie 2 348 b They haue béen wrought by the signe of the crosse 2 349 a For howe many causes they might be done about the Eucharist 4 185 ab Wrought by Elias 2 387 a Why they haue béene wrought 4 160 ab Of Christes infancie painted of some whereof there is no mention 2 341 b Of the faith of Miracles 3 132 ab 133 a The saints to confirme it sometime required them 3 62 a ¶ Looke Signes VVonders Mirth At what times Mirth is not conuenient 2 499 a God is desirous
faults 4 259 b Nemesis A definition of Nemesis called of some indignation 2 413 a A difference betweene it and crueltie 3 21 b We must seldome giue place thereto and why 2 413 b The obiects of that affect 2 413 b It is a meane betwéene enuie mercie 2 413 b The agreement difference betweene mercie Nemesis 2 413 b It is in the iust godly 2 413 a ¶ Looke Affects Ni. Night The Night diuided into foure watches 3 256 a ¶ Looke VVatches Nilus Nilus thought to be one of the riuers of Paradise 1 126 a A very old ruier and of the vncerteine originall thereof 1 126 a Nimblenesse Of the Nimblenesse of our bodies at our resurrection 3 359 a ¶ Look Resurrection No. Nobilitie Wherein Nobilitie consisteth 4 311 b 312 a 313a The lack therof is no hinderance vnto felicitie 1 149 a Required thereto and why 1 148 a In what estimation the people of God had their Nobilitie 1 148 b 4 312 ab Arguments against Nobilitie by birth 4 312 b 313 a Vnto whome Christes Nobilitie is communicated 4 313 b Number A Number definite or certeine put for a number indefinite or vncertein 3 358b 3â—2b 396 b 2 237 a Of the Number of seuen and how the same compriseth all former numbers 1 3 a and betokeneth a complete number 2 362 b Numbers Why error may séeme to be committed in Numbers 1 51 b Ob. Obedience Obedience is the chiefe fruite of faith 1 70 b In what respects it is to be done to Princes 4 285 a To God it is not condicionall but to man it is 2 342 b Why it is better than sacrifice 4 44 ab 45 a Of Obedience to a wicked King 4 35 b Obedience of two sorts 3 175 b Whether we ought by rewards to be moued to the Obedience of God 2 573 a Wherein the Obedience of Pope Gregorie to the Emperour Mauricius is blamed 2 327 a An example of Obedience to the magistrate in the Iewes 4 226 b Howe farre foorth it is to bee perfourmed of the inferiour powers to the superiour powers 2 326 b Proofes that perfect Obedience may be doone vnto God 2 562 a By an Obedience begunne wee obey Gods lawes 3 50 a It is in the regenerate thereof Reade 2 242 a 562 ab 569 a 570. 3 47b 113. 236 b Obiectes Of certeintie as touching Obiectes and subiectes 3 84 a In all artes the Obiectes are before the science 4 246 a Howe by Obiectes actions are knowen 4 320 b Oblations Thrée manner of vses of the Oblations of communicants 4 218. What Arrius thought of Oblations for the deade 3 251 b ¶ Looke Offeringes and Sacrifices Obliuion Platoes opinion of Obliuion and the hurtes which it bringeth 1 53 b ¶ Looke Forgetfulnesse Oc. Occasion Wherein cause and Occasion doe differ 2 516 a 509 b 510 a Two sorts therof the one giuen the other taken 2 516 a 1 185 a Occasions Occasions be not remote causes but immediate which stirre vp our desires 1 196. Aeschylus the Poet excused in saying that God if hee will destroy and take away any giueth the causes and Occasions 1 198 a What the ciuill lawes determine touching them 2 515 b 516 a What great account God made of them 2 515b Examples of Occasions of sinning 1 185 a Howe God offereth such 1 184 b 185 a Good thinges vnto the wicked are Occasions of sinning as how 1 185 a Of. Offende Howe to behaue our selues towards our brethren when they Offende vs. 3 387 a If thine eye Offende thée c. expounded 2 88 a Offenders Whether Magistrates may let Offenders passe vnpunished 4 248. 249. 250. 251. 252. 353. 254 255. 256. 257. c. Whether to be executed with death 4 291 a Released in the holy weake of Easter 4 263 b Causes for the which they are not presently to bee executed 4 257 b Thrée kindes of Death appointed in Gods lawe for them 2 414. Tryed verie straungely in some places 4 309 b How their repentaÌ„ce might be prouided for 4 250 b Against what offenders the Church and ciuill power is to execute iustice 2 414ab Offence What Scandalum or Offence is 3 163 a Of two sorts the one giueÌ„ the other taken 2 516 a 1 185 a 3 163 b Of life of doctrine 3 163 a Doone against the weake three maner of wayes against Christ 3 16â—a In what crimes the will is estâ—…med as the Offence 2 385 b 386 a In what thinges we must passe not passe for offence 3 166 b 167 a Howe Christ is saide to bee a worke of Offence 3 163 b Offences What Offences must be auoyded 3 163 b 2 321 a Offences compared and their difference and more or lesse heynousnesse 2 553 ab Offeringes What Offeringes wee must bring vnto God 3 176 a Dooue at the Lords supper 4 19 a Frée will Offeringes of the Iewes 4 220 b What was méete to bee obserued therein 4 215 a ¶ Looke Sacrifices Office What wee must haue respect vnto in committing an Office vnto anie man 3 20 b That it is lawfull for Christian godlie men to beare Office 4 276 b Offices What personall Offices bee 4 34 a For thrée causes men were ledde to take Offices saith Plato 4 23 ab Whether two Offices may be excuted by one man 4 327 b why not 4 286 b Om. Omen Of forespeaking or foretelling called Omen 1 61a Omen is so called as it were Oremen saith Festus and why 1 62 a ¶ Looke foretelling Oi Oile The ceremonie of Oile vsed in elections what it signified 4 14 a Of healing the sicke 3 211 ab Papistical and of their vnction 2 606 a Solemnitie vsed at the making thereof 4 139 a Two sortes of the same in their Popish religion 4 15 a Added to Baptisme and why 4 127 a The superstitious vse thereof to sundrie purposes 4 15 b Of the holie Oile of S. Remigins 4 15 a On. One In the Hebrewe tongue One signifieth the first proofes 2 375 b 376. â— The Hebrew Phrase These thrée be vnto One maketh not for the Arrians against the Trinitie 1 105 b 106 a Onelie Of the worde Onelie in the doctrine of faith institution 3 154 b 155 a Op. Opinion The nature of Opinion 3 234 b It is doubtfull 3 57 b The difference betweene it and faith 3 69 b 2 296b What affects doe accompanie it 2 405 b Aristotles proofe that it is of all kinde of things yea of things eternall 2 296 b Wherein it and knowledge doe differ 2. 296 a That no kinde thereof is all one with choise 2 297 a Defined 2 296 a It is a qualitie 2 297 a Neither euill nor good and why 2 296 b 297 a Of what things it is not neither hath to doe 2 296 b A reason to prooue that it is choise and the same answered 2 296 b 297 a No antiquitie of Opinion can prescribe against the trueth 3 244 a
Whether they are miserable before God 3 55 ab Whether they haue good workes by grace 3 54 a They doe worke together with GOD. 3 51 ab They doe sometimes most grieuously offend 3 34 a How they haue power to be made the sons of God 3 73 a What kind of grace is giuen to them 1 2b Wherein the similitude that they haue with God doeth stand 2 612 b 613a Men distinguished into Regenerate and not regenerate which of their sinnes be punished to the third fourth generatiō 2 362 b Why parents Regenerate do beget children with originall sinne 4 117 a Why the holy Ghost is powred into the heart when we be Regenerate 4 114 a Not Regenerate Men not Regenerate are drawne perpetually whether they will or no to sinne 1 3 b Of their freedome 2 270 a 254a Of a naturall fault procured by Adam and reigning in them 1 3 b They can doe nothing that may please God 3 130 a They are euill trees 3 101 a Their nature and why they can doe no good worke 2 267 a 3 299 a Whether they are iustified by their works 3 142 ab How the holy Ghost is in men not Regenerate 3 140 b Regeneration The state of man before Regeneration 3 94 ab 96 ab 46 a Euen in infants 3 10b Wee bring nothing therunto proued 3 28 b 2 258 a Of workes before and after it 3 16 b 118 a 2 257 b 258 a That which remaineth after it is sinne but not imputed vnto vs 2 233 b Scriptures to prooue that before it wee bee not free 2 255 ab The meanes whereby it is wrought and not wrought 3 80 ab Circumcision and Baptisme sacraments thereof 2 594 a Children haue neede of the sacrament thereof 2 214 b It argueth that originall sinne is in vs. 2 218 a It needed not if our first generatiō were faultlesse reade the similitude 2 214 b By whom it is wrought 2 627 b 268a Notable points to be marked about it 2 226 ab It pertaineth not onely to the substance of the body or grosser parts of the mind but especially also vnto the will and minde 2 225 b 226 a Originall sinne is not vtterly rid away no not thereby 2 233 b From whence it hath originall that it is vnperfect in this life 2 564 a Of beginning proceeding therein 4 27 a By what things it is doone 4 136 b How it is and is not attained 4 36 a The testimonie thereof 4 113 a What it is and whereto it tendeth 4 112 ab Whether it is not to be granted but by the word 4 136b Signified by the thousande yeares of Christs reigning with his saints 3 358 b Begun in this life and when it shal be perfected 3 331 b It argueth that wee had a carnall generation 2 214 b The two instruments that God vseth to the same 2 233 a There is a change therein though Pighins denie it 2 222 a The Pelagians vpbraided the Catholikes of foolishnesse as though they shoulde say that by Regeneration sinne is not blotted out but onely raced 2 274b Reioyce Whether wee sorrow and Reioyce both at once 3 212 b Religion In cases of Religion it is no dallying or dissembling 3 265 a Plato allowed no innouations in thinges belonging thereto 1 99 b What affections and loue we ought to haue to the same reade that place 4 88 ab By what rule controuersies therein are to bee decided 4 49. 50. 51. 52 53 Slaundered with tumults sedition 4 319 ab Why Chrysostome calleth it Philosophie 2 42◠a Whether matters thereof belong to ciuill Magistrates 4 243 b 244a Whether in reforming thereof the consent of the Church must be expected 4 242a b Whether it bee lawfull for Princes to determine thereof 4 246 b 247 ab P. Martyrs opinion touching contention about it 2 391 a The Iewes and auncient Sibyls are a testimonie thereunto 2 329ab Cyprian the Martyrs wordes touching constancie in Religion 2 316 a Whether the loue of children is lesse to bee esteemed than it 3 184 a Whether it pertaine vnto men to decree concerning Religion 3 172 b 173 a What bee the two chiefe pointes thereof 2 607 b 608 b What is olde and what is new as also why newnes in religion must bee auoided 1 99 a Plinie a perpetuall enemie therof 1 85 b 86 a What Princes and Magistrates ought to doe in their iurisdictions both to their owne subiects and strangers concerning it 2 324. 325. 326. To lie in a case of Religion is a most hainous sinne 2 544 a Remembrance Remembraunce doeth not properly accord with God and why 1 109 a Remission Whether Remission bee had of sinnes to come 4 108a It consisteth not in Baptisme 4 134b 135 a Offered in the Sacraments 4 113 a It is to bee put as well in circumcision as in baptisme 4 108 ab Whether it bee certaine 3 226 b It is promised without condition 3 87 a What circumcision is saide to haue had it 4 108 a Three things to bee considered touching it 2 634 b Vnto what trifles some vaine men ascribe it 3 102 b No where to be hoped for but in the Church 2 634 b Howe often it is assured vnto vs. 2 635 b Whether it can bee deserued 3 114 a After it followeth life 2 636 b It was in the olde Testament 3 586 b Whether it bee gotten by charitie 3 148 a By what faith it is obteined 3 150 a It goeth before repentance 3 203 b 204 a Freelie without exaction of punishments 3 237 b Whether it depend of the Sacraments 4 104 a 107 ab Whether it bee had any other wayes than by faith 4 194 b Two similitudes of Augustine which prooue that wee cannot unpart the Remission of originall sinne vnto our children 2 243 b Of what sinnes there is no Remission 3 206 b 207 a Remisse of sinnes for Remission of sinnes a phrase of the auncients 4 216 b 217 a Repent Howe God is saide to Repent him 4 234 a 1 207 a 208 a 209 ab Repentance Whether Repentance be a Sacrament 3 210 b 211. 312 a 208 b What is required thereunto 3 113 b 114 a It is not in mans fréewill 3 28 a 43 b 15 b Not in all alike 3 109 ab Tokens thereof 3 235 b The fountaine of the same 3 203 b Two causes of the teares thereof 3 246b Two parts of the same 3 213 ab In what place of the minde it is placed 3 204 b Priuate publike and solemne 3 207 b The chiefe meanes whereby wee are called to it 3 226 a 227 a Whether it bee a reuenging iustice 3 208 b Remission of sinnes goeth before it 3 203 b 204 a Howe it is not demed to them that bee condemned 4 252 ab Teares are not alwayes the token thereof 3 245b How that of the guiltie might be prouided for 4 250 b It doeth not alwaies change Gods iudgements no not
Sufficient to instruct the ignorant 2 355 a The trueth of them hath an euerlasting continuance 1 40 a Se. Secretes We must reuerence the Secretes of God and not carpe at them example of Cato 2 221 a Why it commeth to passe that the Secrets of saluation are hidden from men furnished with arts 1 3 b Sects Diuerse Sectes among the Iewes 3 336 b 337 a Sects of schoolemen diuerse 4 50 a Securitie Securitie defined and whence it springeth 3 68 a Two kindes thereof and of their difference 3 67 b A good and a bad 3 68 b The effects thereof 3 88 a 68 a Whereunto it is contrarie 3 68 a The foundation of all impietie 3 6â— a What is the true laudable Securitie 3 69 b Sedition Sedition defined 4 320 a 322 a How great a crime it is 4 322 b 323 a The kindes thereof 4 320 b The grounde thereof 4 322 b What noble things it taketh away 4 320b 321 a Causes thereof 4 321 b 322a Christ and his faithfull ones charged therwith 4 319 a The crymon of the word 4 320 a Whether all that contend therein must bee accused 4 323 a The ende thereof 4 322 a Those that striue against the magistrate are guiltie thereof 4 323 b Seuere punishments for it 4 322 b 323 a ¶ Looke Trouble Selfeloue Selfeloue a common disease and how it deceiueth men 1 144 a Sense Of the Sense compounded and the sense diuided 3 35 ab What affects do follow the Sense of touching 2 405 b Two things to be considered touching the affects that followe the Sense of féeling 2 406 b The scriptures doe often times feigne Sense motion vnto things without life 2 251 b Senses Of the illusion of the Senses and how many wayes they may bee deceiued 1 88 b 89 a 114 ab The power of vnderstanding can doe nothing without them and the similitudes that we contemplate 1 147 ab Howe they are destroyed and preserued by their obiectes 2 407 a They may take pleasure though they haue not béene offended or remoued from their natural state as how 1 137 a Of the meanes whereby they worke and howe 1 137 a They are the grossest part of the soule and by it we communicate with beasts 1 134 b From whence the pleasure of them springeth as Plato thinketh 1 135 a Of what things they do iudge and not iudge 1 117 a The Senses of touching and tasting are verie néere one another 2 412 a Galens opinion of gréefes and pleasures in them all and how 1 136 b 137 a They are not deceiued in the Eucharist as the Papistes say 1 114 ab The quickenesse of them at our resurrection 3 359 b Christ prooued it by them 4 153 b Lying Senses ministred to the soule by the bodie 3 3â—6 b Separation Causes of our Separation from the Popish Church 4 94 ab 95 a 68. 69. 86. 87. 88. 89. 69 ab It is not of our selues 4 90b Whether the leawd life of ministers is no cause of Separation from the Church 4 85 b A Separation euen in the beginning of the world betweene the good and bad 4 89 a What kind of Separation is a confessing of the Euangelicall trueth 4 88 a Whether any man hath authoritie of himself to vse Separation from his neighbours 4 63 a Of Separation from God whether excommunication bee a token thereof 4 60 a ¶ Looke Excommunication Sepulchres Watchings at dead mens Sepulchres to receiue oracles from them 1 73 b ¶ Looke Graue Seraphim Of Seraphim the name of an Angell and the reason of the same 1 111 b Came flying vnto Esaie 1 113 a ¶ Looke Cherubin Seraphin Sermon How it commeth that at one verie Sermon part of the hearers beléeue and part not 3 141 a Sermons The diuerse hearing of Sermons that therein Pauls rule must be folowed 1 22 a Of vaine and trifling Sermons 2 633 a ¶ Looke Preaching Seruant A Seruant defined 4 316 a The properties and duties of a Seruant 3 162 ab Seruants Howe Seruants must be handled of their maisters 4 314 b What the lawes of God decreed for them in the Iewes time 4 316 b How they are equall and vnequall to their masters 4 314 b Children and they compared 3 143. Whether wee be the Seruants of God 3 162 ab 163 a A difference betwéene the Seruants of Christ and the seruants of the worlde 3 276 b What kind of Seruants the fathers vnder the lawe were 2 595 b Seruice What is saide too and fro of the Seruice in the Church in a strange toong 3 309 b 310. 311. 2 317 b 318 a The ancient Churches had it in the mothertoong 3 310 b No strange toong vsed therein of the Church triumphant 3 311 a Of comlinesse required therein 4 65 b How defectiue we be therein is shewed by a proper analogie 3 162 ab Salomon made a diuision thereof and of his punishment of like for like 2 324 a How all creatures do seruice vnto the godly 2 251 b 252 a Seruitude Seruitude distinguished 4 316 a 3 163 a The originall and cause thereof 4 314 a From whence the name sprang 4 313 b Voluntarie religious 4 315 a ¶ Looke Bondage Seuen The number of Seuen put for any other number 2 237 a It compriseth all the former numbers 1 3a It betokeneth a complete number in scriptures and how 2 362 b It is mysticall and it is a number wherewith God is delighted why 2 374 b By it is expressed the power of the holie Ghost 2 368 a Seuenth day Why the Seuenth day is named to haue neither morning nor euening 2 375 a Of the sanctification thereof 2 374 ab c. What things God hath giuen vs by it 2 374 b How Gods resting thereon is to be vnderstood 2 374 b ¶ Look Sabboth day Sh. Shadowe How the Shadowe accompanieth not the bodie always after one maner 1 142 b 143 a Shame Shame taken sometimes for frustration 3 82 b In what things the flesh reckoneth it 3 261 ab Who are said to bee put to Shame or made ashamed 3 227 ab Shamefastnesse Shamefastnesse is no vertue yet commended 2 412 a Of the excesse and defect which make it commendable 2 412 a Sheepe A distinction of Sheepe 3 281 b Shepherds Watches of Shepeheards 3 256 b Their troublesome life described 4 29 b 30 a Shewbread The vse and end of the Shewbread 4 162 ab Shroue tide The abuse that men vse at Shroue tide 3 255 b Si. Sibyls Of the Prophesies of the Sibyls and what authenticall writers haue thought of them 1 21 a The French Sibyls did geld them selues 1 21 b Sicera What kind of drinke Sicera was 3 178 b 179 a Sicknesses Sicknesses of the minde 3 69 a Sights Dishonest Sightes must be auoided and why 2 481 b Signe What a Signe is and the same distinguished 4 97 b An analogie must bee kept betwéene
and not ioined 115 a Whereby the same is wrought and not wrought 149 b 150 a Wherin the true and sound respect thereof consisteth 97 a 5 b Wherevpon it dependeth and dependeth not 131 a K. KEies of the church and how they are ment 26 a b When they were giuen vnto Peter 26 b They are generall things and how 27 a How euerie priuate man hath them 27 a Knowledge distinguished according to sense reason and faith 105 b That of God without integritie of life is hurtfull 86 a Two kinds thereof 159 b Of that which the Ministers are said to kéepe with their lips 29 a b. L. LAbour with hands and what is to be obserued therein 157 b Lawe of God though it be his will yet is it not euerie will of his 119 b The Gospell and it must not be separated 165 b Whie all men may not performe it sith it is Gods reuealed will 119 a who are counted dooers thereof 166 a Contrarietie séemeth to be attributed to the same and how 165 a b A distinction of those things which GOD forbiddeth therein 68 b What the not regenerate can doo in the same 102 b The end and vse thereof 103 a How and whereby the dignitie of the same is to bée esteemed 145 a Manie things commanded therein were kept before the same was giuen 147 b The promises thereof not vaine though the lawe it selfe cannot bee fulfilled of vs 165 b It requireth thrée perfections in our works 166 a With what terrour it was published 163 b Whie God gaue it in the desart or wildernesse 164 a The vse of the same among the faithfull 165 b 166 a What it requireth touching performance 102 b How the morall and ciuill of the old people be abrogated 165 b To go to Lawe is permitted to a Christian 163 a A lesson for such as are in sute 162 b Lawes of men and wherein the iustice of them is conteined 164 b. Laieng on of hands in making Ministers whereof it might séeme to haue come 169 a Leuen and whie God refuseth that it should not be offered him 169 a Libertie Christian a case touching it to be maintained or violated 71 b Lie officious is not repugnant to charitie 167 b Of the midwiues of the Hebrues and their Lie 158 a Lies though officious ought to bee auoided 150 b Life and how far foorth wee ought to loose it 68 a wee must laie it downe for our brethren 74 b How it is ment that we must so doo 75 a Arguments or persuasions of good Life 145 a Faith the instrument whereby wee obteine eternall Life 126 b Lifting vp of hands in praier 162 b Lights great in heauen and the end vse of them 144 b Whereof the originall of them in churches sprang 170 b Loue of God shineth in the death of Christ 7 a The inestimable fire of Christs 7 a M. MAgistrates their charge in a plentifull yeare 157 a Touching othes 164 b Touching idle persons 157 b Whie they be instituted 162 a What is to be regarded in the making of them 157 a Of their misusage 19 a Christians for safetie of their life may vse their helpe 148 a What they must doo if they will giue a testimonie of their innocencie 155 a A strong reason that God would haue them 163 a Mankind soone increased in number 147 a Manna wherevnto like and vnlike 162 a What wee are to learne by that wherewith the Israelites were fed 161 b At what time it was commanded to be eaten 162 a Manslaughter and whie we must forbeare it 148 a Marrie with infidels is contempt of religion 155 a Whether it bée necessarie that a man should Marrie a maid with whom he hath lien 142 a 2. Marriage is not condemned in that God requireth of the Israelites to absteine from their wiues vntill the third daie 163 a What is determined touching such as are coupled therein in flight in persecution 77 a b Who must not delaie it vnder pretense of pouertie 154 b Marriages that are not well knit and concluded 146 a Masse no propitiatorie sacrifice 132 b 133 a Whence the name thereof is deriued 135 b 136 a An application of the sacrifice of the same 134 b No eucharisticall or gratulatorie sacrifice 137 a Whether it be a sacrifice 132 a What a holie thing it was supposed to be 121 a b An enimie to the benifits of Christ 5 b Whereof the eleuation of bread in the same sprang 170 b The dangers insuing vpon going thereto 146 a Masses priuate not heard of among the fathers 134 b When they began 136 b Matrimonie declared to bee inseparable and how 45 b By what meanes it is violated 167 a Whie it is said to bee a mysterie 145 b Whether it be good simplie or in respect 167 a What is not ratified though carnall copulation follow it 154 a Whether the lawfull vse thereof be a veniall sin 167 a Whie God would haue it betwéene such as were not far off in kindred 154 a Whie it is commended and commanded 167 a Delaie therof should be inioined to none 156 b The néere coniunction of man and wife in it 82 a The commandement of the same and the vse thereof 145 a Mediator none betwéene God and man but one prooued 91 a Christ is none vnlesse he be also a man 134 b 135 a Whether the Anabaptists haue the true one 130 b 131 b 132 a Meditation and in what things it dooth consist 36 a Memorie and why diuers writers doo extoll it 1 a What things must be committed therevnto and whie 1 a Men and a distinction of their state 102 a Mercie of God and of the greatnes of the same and how far foorth it should be celebrated 136 a b. Merit of congruitie and condignitie attributed to the will 106 a Messias and touching the Iewes which denie that he is come 130 b Midwiues of the Hebrues and their lie 158 a Mind of man how it behaueth it selfe actiuelie passiuelie in spirituall things 127 a How it cannot atteine vnto supernaturall things 108 a God vseth it as an instrument to performe his counsels 127 a Wherein the change thereof of euill to be made good dooth stand 127 b Ministers when they may labour and what they must take héed of therein 157 b Whether in baptisme regard is to be had of their faith and religion 137 a b 138 a Of the custome to praie and prophesie at the making of them 153 b Why GOD giueth not to euerie one of his the gifts of the spirit 159 a b Controuersie about their apparell 116 b 122 a 123 a 115 b 118 a c. 121. Whether the surplis c. inioined them to weare had originall from the Pope 119 a Not bound to worke and labour with their hands and why 157 b Whether they may flie in persecution 77 b God communicateth with his the properties of some of his actions 150 b How far foorth slight in persecution