be only the ciuill head of the Church If thou require of Papistes they will neuer graunt that their Pope is onelie the ciuill head of the Church Nay rather they will haue them to be called spirituall fathers So as they haue two heads of one and the same kinde For they will neuer suffer themselues to bée inclosed within these boundes For they dispence against the word of God they forbid marriages they applie the merites of Christ and of the saintes they ordaine new Sacraments they sel Pardons This pertaineth not to a ciuill head Wherefore let them graunt that their Church hath two heads and that it is a monster But I will deale frankelie Admit the Pope be a ciuill head That if the Pope be a ciuil head yet the Church is double headed yet doe yée fal into the selfe same errour For seeing the Magistrate also is a ciuill head ye shall bée constrained to confesse that in the Church there be two ciuill heads both of one order and that so your Church is a monster But these men as they be importunate dreame of two heads First that the Pope is the ciuill head of his ministers and so is one head of the Church Whether the Pope be be ciuill head of his ministers Rom. 13. 1 For they will haue ministers to be exempted from the power of the ciuill Magistrate But this is a vaine conceite For Paul commaundeth that euerie soule should be subiect vnto the Ciuill power he exempteth none Yea and Chrysostome saith that neither the Apostles nor Euangelistes ought to be excepted Peter also exhorteth ministers that they should obey the ciuill power Wherefore in vaine doe they babble and ridiculouslie doe they adioyne two heads vnto their ministers Whether the magistrate may beare rule ouer preachers Ministers subiect two maner of wayes What then wilt thou saie Shall the Magistrate beare rule ouer ministers and Preachers I aunswere that the word of God and the Sacraments are subiect to no potentate But ministers are subiect two manner of waies both in respect of manners and of their function For if either they liue wickedlie or doe not their duetie they may be both reiected by the Magistrate and depriued Look part 4. pâ— 13. Act 7 6 But these men still dreame of one ciuill power that is Ecclesiasticall and of an other that is profane The one of the which they attribute vnto the Pope and the other vnto the Magistrate but all in vaine For as much as pertaineth vnto Ecclesiasticall power the ciuill Magistrate is sufficient For he as saith Aristotle in his Politikes must prouide that all men doe their duetie both lawiers Phisitians husband men Apothecaries among whom we may also recken ministers and Preachers What néede haue we here to multiplie heades Salomon Dauid Iosias being ciuill Magistrats yet did they not thinke religion to be without the compasse of their charge Constantine Theodosius and Iustinian thought vppon nothing more than to set in order the true church of God So then there was no néed that these men should raise vp a newe head vnto themselues in the Church and especiallie for the setting vp of tyrannie For the Church hath Elders who must prouide in what order all things ought to be doone and that all things be in order the Magistrate ought to prouide What the church must doe if the magistrate be vngodlie But what if the Magistrate be wicked Yet there is a Church there be Elders there be Bishops by these it must be decréed and appointed what ought to be doone in Religion And this perhaps is it Howe the king of England is called the head of his own church why the king of England would be called head of his own Church next vnto Christ For he thought that that power which the Pope vsurped to himselfe was his and in his owne kingdome pertained to him selfe The title indéed was vnwonted and displeased manie godlie men Howbeit if we consider the thing it selfe he meant nothing else but that which we haue now said 7 But they obiect that after the Pope Whether the Pope being nowe made head ought to be remoued 1. Sam. 8. 7. once became a Monarch and that we sée that christ is not therby excluded he must not rashlie be remoued For so the Israelites although they had made themselues a king without the commaundement of God he béeing once appointed they did not afterward reuolt froÌ„ him I aunswere The reason is not alike For the Israelites in creating their king had the voyce of God which thing if these men can shewe of their Pope we will confesse that the reason on both partes is alike But they cannot do it naie rather they haue the contrarie out of the holie Scriptures Wherefore we conclude first that it is not agréeable for the Church to haue a double head Secondlie that although it might be agréeable yet that one mortall man cannot rule and regard the whole world for that doth farre excéed mans strength Whether ciuill Prince that hath more prouinces than he can out-see be to be suffered But thou wilt saie If this reason be of force euen a ciuill Monarch ought not to be suffered who hath more Prouinces than he is able to take the charge of Wherefore if a king be not able to prouide for all that be his shal we reuolt from him as ye haue doone from the Pope I aunswere that these Empires larglie extended cannot be without fault For séeing the kings cannot deale in all things themselues they coÌ„mit their Prouinces vnto vnsatiable and gréedy cormorants by whom the people is miserablie drawen drie and suckt out And in auncient times when things were better seuerall cities had seuerall kings We read that Nynus first made ware vppon the nations adioining and amplified his borders So we read of so manie kinges that were in the land of Canaan being no verie great Region Indéede it is an ill thing to haue so large a dominion yet must not the people for that cause reuolt from their kings Howbeit if they wil commaund anie thing against God they must in no wise be heard Christ came not to chaunge the order of common weales For my kingdome saith he is not of this world Ioh. 18. 36. Neither did Paul at anie time perswade that there should be anie defection from Nero. So as we haue the word of God that we should obey the Magistrat whosoeeuer he be but we haue no word to obey the Pope If there be one head of the Church whether the â—…nt ought to bee at Rome 8 But admit that there maie be some one head of the Church why should he rather be at Rome than else where Because Peter saie they sat in Rome First that doth not sufficientlie appeare For by some it is denied But be it he was at Rome he was also at Antioch and Ierusalem Whie then should not the Bishops of these Cities bée
in the most honorable place of the Temple And because the Papistes should not attempt the like thing afterward her bones were mingled together with the bones of Fridesuide whom in times past they deuoutlie worshipped Wherefore in that the bodie of a most godly woman was shamefully cast awaie is a notable monument of the Romish Tyrannie which spareth not the faithfull neither aliue nor dead but in that it was restored to the Sepulchre where it was before testifieth a good and gratefull minde of the Englishmen towardes their Maister whose wife she had lately bin And for so much as by this occasion we are come to the rehearsall of English affaires and that as it seemes there hath bin saide ynough of those things which he did and taught at Strasborough I will nowe hereafter shewe why he went into England and what he brought to passe there When Henrie the King of England was dead Edward his sonne by the counsell of his Tutors especially of Edward Duke of Somerset his Vncle and Thomas Cranmer Archbishop of Caunterburie the primate of all England decreed to abolish the Popes Religion to reforme the Churches according to the word of God And because the Ministers of Churches who should preach the word of God ouer all the kingdome are to proceede out of the Vniuersities he determined first of all that they should bee reformed that afterward out of these the pure iuice of sound doctrine might be deriued into euerie part of the kingdome And because that Peter Martyr by the iudgement of all learned men for his singular learning and incredible skill of many things seemed one of all other most meete for this charge he at the Kings desire was called thither by the Archbishop of Caunterburie Therefore at the ende of Nouember 1547. with licence of the Senate of Strasborough where he had nowe taught fiue yeares he departed into England Barnardinus Ochinus accompanying him who likewise was sent for by the same Archbishop And when the Archbishop had stayed them with him for a time and had intertained them with all manner of courtesies Martyr by the Kings commaundement had appointed to him the charge of interpreting the holie scriptures in Oxford In that Vniuersitie he first expounded the 1. Epistle of S. Paul to the Corinthians because therein are handled diuers and many principall matters which serue for the controuersies of our times in such sort that the doctrine of this Epistle if it be profitablie aptly read it may cure all the faults wherewith the synceritie of the Church is corrupted and may conuince all abuses and Papisticall superstitions The Papistes of whom there were yet a great number in Oxford did in deede at the beginning indifferent patiently abide Martyr to teache and some of them also frequented his Lectures confessed that they had his doctrine in admiration but others and especially the Maisters of Colledges restrained their scholers from his Lectures and made no further stirre But after that he had condemned their vowes of sole life and that consequently vppon occasion of the Apostles wordes he began to treate of the Lordes Supper they thought it was not for them to bee any longer at quiet For whereas their forefathers hauing first obscured and then corrupted the doctrine of this principall matter which gate of error being opened they brought into the Church all superstition and Idolatrie they could not abide Martyr who with maruelous indeuour deliuered the trueth of the Eucharist from their errors and corruptions And to the intent they might procure vnto him not onely hatred but also great daunger they first of all railed on him with their vsuall accusations namely that he impugned the doctrine of the forefathers that he abolished the Ceremonies well instituted that he prophaned the holy sacrament of the Altar and scarce forbare the treading of it vnder his feete After this hauing made all things readie they without his knowledge fastened vpon euerie Church papers writen in the English tongue that the day following he woulde dispute openly against the presence of Christes bodie in the holie supper Wherefore the day following they occupie the Auditorie they dispose of their trauels in places conuenient and commaund them to bee readie as neede should require to make clamors and tumult yea and to fight too And for audience sake there flocke together not onelie the students of all the Colleges but also some and that no small number of the tumultuous people partly to beholde the euent of the things and partlie that they might be present with both parties if perchaunce any vprore should arise In the meane time Martyr ignorant of all these things prepared himselfe at home that after his woonted maner he might make his Lecture at the howre appointed when in the meane time his friendes being much mooued at the vnusuall concourse of people came home vnto him and declared all the matter perswading him that he shoulde staie at home and not procure himselfe any daunger forsomuch as the aduersaries were so prepared as they migh seeme rather to contend by armes than by Arguments He aunswered that he might not slacke his duetie nor neglect the charge which the King had committed vnto him that he was neuer Author of any tumultes whereof they themselues could best beare recorde and that nowe also he would not giue vnto the aduersaries any cause of disorder but would reade after his accustomed manner further that there was many in this congregation which expected the accustomed reading whom he might not disappoint And nowe as he was going to the Auditorie being accompanied by his most faithfull friendes there mette him by the way a seruaunt of Smith who plaide the chiefe part in this Tragedie and deliuered letters vnto him whereby his Maister challenged him to disputation There did his friendes againe admonish him that he should returne home they declared the daungers that he was in But he neuerthelesse stood fast in his purpose He went to the Auditorie with modest speache pacifying as much as he could the aduersaries which challenged him answered that he refused not the disputation but that now he came not hither to dispute but to reade so they cōdescending he read his lecture after the accustomed maner with great admiration of all men For they which before wondered at his singular doctrine and eloquence now did they also honour in him his incredible constancie and courage For in so great a murmur of the people and fuming of the aduersaries he so perfourmed his Lecture as in him was no chaunge of countenance and colour no hacking of his words no tripping of his tongue and finallie no trembling of members or palenesse shewed anie tooken of feare When the lecture was doone the aduersaries vrged him more stoutly and with great clamours prouoked him to dispute neither accepted they his most modest excuse that hee woulde dispute yet at an other time and that nowe hee was not readie since they so cunningly had
Hoper and in the Court also gentlemen and noble men Anthonie Cooke Iohn Cheeke Richard Morison and other more which shall not bee needefull to name these not onelie liked Martyr but also loued him But yet among them all the most reuerend man Thomas Cranmer Archbishop of Canterburie and primate of England most singularlie embraced our Martyr who being himselfe verie well learned yet did he attribute so much vnto Martyr as in the greatest causes he vsed his Counsell And therfore how often soeuer as Martyr had any vacation frō the publike labours of teaching he sent for him and imparted with him his counsels touching most weightie matters And after that the charge of writing lawes Ecclesiasticall was committed by the King first to xxxij and then to xvj persons he brought to passe that Martyr was one of them and againe at the length when the whole charge was committed by the king to the Archbishop of Canterburie alone he onely taking three associates for this purpose namelie Gualter Haddon and Rouland Taylor Doctors of the ciuill lawe the thirde he woulde haue to bee Martyr Being aided by the helpe of these he prescribed to the Church of England those lawes which euen nowe deserue great praise among all the godly and learned Nowe did all England inioy peace and tranquillitie and was happie in Religion and in lawes wel instituted And in so great a happinesse of the whole kingdome Martyr coulde not chuse but seeme to be happie and blessed who inioyed the friendship of good men and godlie Bishops But all these things were sodenlie chaunged and subuerted by the troublesome time of Queene Maries raigne For pure Religion was banished out of the Churches the syncere policie of the Church extinguished the lawes thereof abrogated and all good men cast into prisons In so great an alteration of all things Martyr was forbidden his function of teaching and was threatened moreouer that without commandement of the Magistrate he should not mooue a foote nor that he should carie away from thence any part of his goods vnder grieuous paine if he should so doe He obeyed the Edict but when he sawe that there was a delaie made he wrote of his estate vnto the Counsell He desired that his accuser might bee brought before him and his cause examined Who when they could not determine any thing against him they gaue him leaue to depart Wherefore he went directly to London and there finding the Archbishop of Canterburie did verie much comfort him by his comming The Bishop was then come to London that he might refell those things which his aduersaries had falsely spred against him among the common people For in so much as he was of great authoritie with all men the Papistes by their preachers published among the common people that by his commaundement Masse was restored at Canterburie and that himselfe also promised the Queene that he would say Masse at the kinges funerall and therewithall they cast out certaine speeches of a disputation that shoulde bee had As soone as he was priuie hereof he purged himselfe by a writing published Also he testified that he was readie in publike disputation to defende the Religion instituted by King Edward If saieth he the Queenes Maiestie will giue mee leaue I with Peter Martyr and other foure or fiue which I will choose to mee trust by the fauor of God to prooue woorthie to bee allowed of all men not onelie the common Ecclesiasticall prayers and holy administration with the rest of the rites and Ceremonies but that the whole doctrine and order of Religion appointed by our high soueraigne Lord King Edward the vj. to be more pure and more agreeable to the word of God than any thing that we haue knowen to be vsed in England these thousand yeares past onelie so that all things may bee iudged by the worde of God This protestation and counsell of his he declared to Martyr who allowed thereof and shewed that he was readie for the disputation and that he would not auoide any perill for Religions sake Howbeit while they are in attending for this disputation the Archbishops of Canterburie and Yorke and also the Bishops of London and Worcester were cast into prison for by these kinde of meanes the aduersaries meant to dispute with them Then stoode Martyr in great daunger aswell for the same Religion as also for the familiaritie and friendship that he had with these men Neither was he himselfe ignorant hereof but trusting in his owne innocencie and that he had committed nothing against the lawes of the Realme he meant not to depart without obtaining a Pasport Wherefore he againe propounded the matter to the Counsell and shewed that he came not of his owne accord into England but was called by King Edward his Maiestie and was sent by the most honorable Magistrate of Strasborough and he shewed both their Letters Patents but nowe since there could bee no vse of his trauell he desired leaue to depart Which after he had obtained yet his friendes scarcelie beleeued that although he had receiued the Queenes Letters that he could depart away safe For his aduersaries said that so great an enemie of the Popes Religion should not be suffered to scape out of their hands but should be plucked euen out of the ship to prison and punishmēt and he was also bidden to beware of lying in waite for him which if he passed the Occean Sea yet the same were prepared for him in Flaunders and Braband Neuerthelesse by the goodnesse of God he after a woonderfull manner escaped all these daungers and vndoubted snares laide for him For whereas of straungers some depart into Friseland and some into Denmarke he gat the Maister of a ship which was a godlie man and one that feared God who vppon the sea coast of England kept him priuilie xiiij dayes together in his owne house and now all aswell his friendes as enemies thought that he was sayled awaie with the rest of the straungers whereas he at the last tooke shipping out of England and the Maister of the ship ariuing for his sake at Anwarp in the night was brought by him vnto his friendes and being set in a waggon by them before day came safe vnto Strasborough through the Countries which were most enemies vnto him and chiefely by the goodnesse of God and then by his owne expedition he auoided all the snares of his aduersaries At Strasborough his olde friendes excellent and learned men Sturmius Sleidan Zanchus Herlinus Dasipodius Sapidus Hubertus and the rest did receiue him with great ioy For in the greater daunger that they knewe him to haue bin so much the more his safetie and sudden comming brought ioy vnto them Also the Senate since they verie well knewe his vertue and doctrine commanded that straightwaie should bee restored vnto him his auncient place which he had before his departure into England But in the meane time some which wished him not well spread sinister rumours of him namely that
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
the good seed Reum and Samsai with their adherents haue bended themselues against the children of God The sonne of perdition exalting himselfe in the temple of God aboue all that is called God hath spred diuers nets laid many snares digged deepe pits vsed sundrie some bloudie some craftie meanes to hinder the worke and to destroie the workmen now by out-criengs horrible rorings of the Romish bull now by attempting forreine power to depose your Highnesse from your state and discharge your loiall subiects of their allegeance now by assaieng how he could preuaile by more than ciuill sword now by raising sundrie dangerous and damnable sects and sectaries to diminish the credit and hinder the good successe of the Gospell now by sophisticall writing and printing against the receiued truth mightilie confirmed by the inuincible word of God and lastlie by conueieng in that secret seminarie of sedition which closelie and craftilie entering into this realme vnder pretense of long praiers deuoure widowes houses lead captiue simple women and other sillie seduced soules trauell by land and sea to make proselytes double woorse the children of hell than they themselues and so rob your Maiestie of your subiects God of his creatures Christ of his members the people of their saluation and vnder a colourable cloke of defending themselues and bewailing their owne estate in their pharisaicall libels ouer-boldlie dedicated to your Maiestie and the Lords of your Honourable priuie Councell doo traiterouslie insinuate vniustlie accuse you and your most moderate lawes and statutes of intollerable rigour and crueltie But such as their doctrine is wicked and worldlie such are their words false and forged Howbeit all these their pestilent deuises and designements notwithstanding as your Maiestie hath begun most godlie and most maruellouslie proceeded so go you forward most happilie from faith to faith from strength to strength and from glorie to glorie vntill Christ shall tread downe his and your enimies vnder his feet and yours Arme your selfe most mightie Princesse with the principall spirit of fortitude strengthen your hart with the certeintie of the truth repose your faith on the onelie written word cast your hope and care vpon the prouidence diuine So shall you neuer need to feare neither the maine forces of your professed enimies nor the dissembled practises of your pretensed freends For so renowmed is your name and honour among all godlie Princes as no enuie can diminish your glorie so trulie doo your people loue you as no secret treason can be hid from your person so wise and circumspect is your Councell as no forreine practises can preuaile against you so strong is your Kingdome so well furnished your munition so terrible your nauie and so stedfast your fortune Againe so valiant are your subiects so manie in number so frequented with victories so readie to your defense so assured to their countrie and so zealous in religion On the other side so godlie are your owne purposes so miraculous your proceedings so peaceable your desires so bountifull your benefits and so cleare your owne conscience so cleare J saie speciallie from the bloud of all men as there remaineth no more in this worke of yours but that you vtterlie shake off all feare and put your trust in the Lord of hosts and so finish this glorious building Which being performed blesse you with Salomon all the church of Jsrael and with all your people giue thanks vnto God the father in his deere sonne bicause he hath dealt mercifullie with you and made you more gratious and honourable in his sight than anie King and Prince of the earth And now as your Maiestie for your owne part by the speciall assisting grace of God hath beene hitherto and is at this daie and shall by Gods grace for euer be throughlie setled and grounded on the right side of all questions now in controuersie betweene vs and our aduersaries so to the end that your people may continuallie vnderstand how they haue beene carried awaie by false teachers from the sinceritie and singlenesse of the Gospell published by the Apostles and established in this your realme vnto a multitude of erronious opinions and mans inuentions and that no faithfull subiect hereafter may iustlie complaine of ignorance or pretend a readinesse to followe the truth if it were rightlie taught and easie to be found your Maiestie of your godlie zeale hath vouchsafed to suffer the works of manie learned and true professors to haue free course in all your dominions to all good and godlie effects and purposes Wherein you haue not onlie performed all the good parts of a gratious Christian Queene but haue thereby saued infinite soules which otherwise without the benefit thereof had liued still in blindnesse and died in danger of euerlasting damnation Wherefore seeing this booke of D. Peter Martyrs Common places among and aboue all other bookes written of like argument will most fullie and sufficientlie satisfie all those that read the same with a single eie and bring not with them consciences vnsensible seared vp with an hot iron and seeing all the doctrine herein comprehended is agreeable to the word of eternall life and conformable to the religion restored in this your Realme J am eftsoones most humblie to desire your Maiestie that the same may obteine free passage throughout your Kingdome Whereby your Maiestie besides all other benefits for the which I stand most deepelie bounden vnto your Highnesse shall heape vpon me a gratious fauour by vouchsafing my labours so great a credit vpon the Author himselfe by giuing him so famous a testimonie vpon your naturall subiects by granting them so singular a commoditie yea vpon your selfe by witnessing to all posteritie and succeding ages how highlie you esteeme the learning and vertue of so excellent a man Finallie you shall doo that which will redound to the glorie of almightie God to the credit of the time the increase of the church the furtherance of the Gospell the extirpation of error the aduancement of vertue and to the vtter ouerthrowe of all vngodlinesse togither with Antichrist and all his adherents At your Maiesties Court in Greenewich the eight of Maie 1583. Your Maiesties most humble subiect and faithfull seruant ANTHONIE MARTEN I H S To the Christian Reader AMong all the sundrie and manifold affaires of this short life of ours there is nothing good Christian Readers that so neerlie toucheth man whether we regard the end wherevnto he was first made or the saluation which he hath obteined by Christ or the loue he hath to his owne kind as dooth religion For if man be carried with a continuall desire of increasing mankind in the propagation of the flesh with how much more ardent desire is he lead to multiplie the spirituall seed of soules Bicause he knoweth euen by the light of nature ingraffed in his hart and by a consideration of the power omnipotent and prouident gouernement of all things not onelie that man consisteth of two parts the soule
and the bodie but that though the bodie die and be dissolued into dust yet the soule is immortall and neuer perisheth And therefore all people in the world in what countrie soeuer they liue and what maner of God soeuer they serue doo most highlie esteeme their owne religion whereby they thinke of mortall and corrupt creatures to make a long and euerlasting generation and of a dailie dissolued knot of societie to make a perpetuall bond of friendship And for this cause when all other questions and debates betweene man man betweene state and state betweene kingdome and kingdome whether they concerne the bodie or the temporall goods possessions are easilie decided and in processe of time are finished and the aduersaries at the length reconciled yet the controuersie in religion which toucheth the conscience which concerneth soules which perteineth to eternall saluation not of one onlie but of innumerable others is neuer finished is neuer pacified is neuer quieted And as this happeneth generallie betweene all religions in the world so the neerer that religions be of likenesse the harder it is to discerne the difference the neerer the aduersaries be of countrie and kindred the sharper is the contention and the more desperate is the hope of reconciliation Now then if euer this position haue beene found true betweene anie religions or anie people in the world how cleerelie is it seene in the differences of the Christian religion but how sensiblie is it perceiued here among our owne nation For who can without great lamentation and greefe yea without abundance of teares flowing from his hart remember the endlesse strife which groweth as well by words as writing betweene the Romanists and vs for the cause of religion Or what hart dooth not melt to fee the intollerable rage vnmercifull crueltie which the pretended Catholiks execute against the poore professors of the Gospell Would to God that once all we which be as it were of one faith and for whom Christ shed but one and the selfe same bloud and which hold the grounds of one and the selfe-same religion and which haue but one and the selfe-same word for the comfort of all our soules would once condescend to one and the selfe-same doctrine Which we might easilie bring to passe if they that make themselues the rulers of the Lords house would seeke not their owne but Iesus Christs if they would not trust in their owne righteousnesse but in the righteousnesse of faith which Christ hath obteined for vs if they would iudge themselues that they might not be iudged of the Lord if they would once with indifferent eares and obedient harts giue place to the truth when it is laid before them out of the holie word or when their errors be plainlie confuted by inuincible arguments and authorities if they would shake off the dregs of their owne vaine opinions and the maliciousnesse of their owne cruell minds towards vs and with a single hart and faithfull zeale towards God and his truth would read and vnderstand and laieng aside all the trust and confidence that they haue of their owne cause would come and confer charitablie with vs with all desire of true knowledge and sincere vnderstanding of the heauenlie word Or if they that call themselues ancient and catholike would once effectuallie shew that their doctrine was written or taught either by the apostles or by the primitiue church Or else when they call vs new masters would shew where any one opinion which we hold is newlie sproong vp and deuised of vs and which we doo not sensiblie prooue to be deriued from Christ and his apostles Wherfore to the intent that all ye my beloued brethren whose saluation in Christ I regard as mine owne may haue continuallie before your eies if ye be of the reformed church how to answer your aduersaries or if ye be of the deformed synagog how to discerne your errors I haue laid before your eies in your owne mother toong the summe of all D. Martyrs doctrine not your countrieman indeed but yet one that for your sakes passed manie dangerous brunts by sea and by land before kings and princes publikelie and priuatelie that left his owne welth and quietnes to instruct you in truth and godlinesse that rested neither daie nor night to teach you the right waie of the Lord and who contemned his owne life to gaine you to the Gospell of Christ Innumerable books at this daie are written by manie zealous and faithfull men wherein the errors of the Romish church haue beene discouered but yet in none nor scarselie of all are so cleerelie confuted all the arguments of the aduersaries as in this booke Manie hard questions in the scriptures by manie haue beene assoiled but no-where so manie and so difficult as in this booke Behold therefore here in the steed of all volumes one to satisfie both the learned and vnlearned the true professor and the false worshiper in all the waies of godlinesse and all the principall points of true religion If this will not suffice thee in all the controuersies handled therein and therein are handled in a maner all of what opinion soeuer thou be thou wilt neuer be satisfied Fiue yeeres continuallie haue I trauelled herein that since the Lord hath not indued me with such sufficient knowledge and vtterance as I might be accounted woorthie the roome of a builder in the church yet at the least-wise I might serue the seruants of the Lord in bringing to their hands such excellent stuffe and matter as the most skilfull artificers and messengers of Christ haue alreadie prepared for the worke What paines diligence and faithfulnesse I haue vsed therein I shall not need to be mine owne witnesse others will testifie for me And to shew the maner of my proceeding and the manifold lets I had before I could atchieue to my purpose by reason of the heape of Editions and multitude of Additions that came foortn togither while the worke was in hand were ouer-long to recite Neuerthelesse by comparing of this booke with the last edition in Latine printed this present yeere of the Lord 1583 which also at my speciall request and instance was in manie places amended and greatlie increased the same will most euidentlie appeere Yet this must I needs shew you good Reader both for your contentment and mine owne discharge that if you find that the number of Common places herein and euerie particular section in euerie place concur not in each respect with the said last Latine copie vnderstand that we haue gained somwhat thereby seeing you shall there perceiue that I haue heaped more matter of Common place out of Master Martyrs Commentaries than did Massonius a learned and painfull man who gathered togither the Latine booke or else I haue placed some certeine things in a more exquisite order All which notwithstanding I did by the aduise of verie learned and excellent men And besides sundrie and manifold additions which out of the Commentaries I haue
it if sentence be giuen on the behalfe of custome custome is confirmed But all these things as I said before must be reduced to the rule of Gods word Onlie this séemeth now méet to be added which is in the Extrauagants De consuetudine A custome burdensom vnto the church must be reiected chapter 1. that A custome cannot be suffered if it be burdensome vnto the church Also Augustine complained that in his time there were such a number of new rites and ceremonies sprong vp that the church was gréeuouslie burdened and that the state of christians at that time was nothing at all more tollerable than in old time the state of the Iewes The same exception doo we also take against our aduersaries that the church should not be ouerburdened This is their owne lawe why doo they not acknowledge their owne words In Rom. 3 verse 21. Rom. 1 2. 12 Paule disputing in the third chapter of the epistle to the Romanes of the righteousnes of faith added that the same hath testimonie both of the lawe and of the prophets which he therefore saith bicause that the doctrine which he set foorth might séeme to be new and latelie sproong vp Newnes must be remooued from the Gospell But in the Gospell newnes must speciallie be shunned and therefore he testifieth in euerie place that the Gospell is ancient and was ordeined of God from the beginning And at the beginning of the epistle he wrote that God promised the same by his prophets in the holie scriptures And at this daie the controuersie betwéen vs our aduersaries is as touching doctrine while they affirme that we bring in new things and that themselues doo cleaue fast to the ancient doctrine But we learne of the Apostle how this coÌ„trouersie may be determined * What doctrine is old and what is new Assuredlie that doctrine is old and ancient which hath testimonie from the lawe and the prophets that is of the holie scriptures but that shall be iudged new whereof there is no mention in them They erect the Masse The popish is new for that it hath no testimonie of the scriptures where onlie one man doth communicate for others that doo stand by This hath no testimonie in all the whole scriptures We affirme that the supper of the Lord ought to be common vnto the faithfull which is most manifestlie shewed by the institution thereof as we haue it in the Gospels and in Paule These men deliuer vnto the laitie the sacrament of Christes bodie Matt. 24 26. 1. Cor. 11 verse 24. halfe maimed and vnperfect This doubtles they not onlie haue not out of the holie scriptures but plainelie against the scriptures They mainteine inuocations of the dead which they are not able to confirme by the scriptures They driue the cleargie from matrimonie They defend purgatorie They reteine images They vse strange toongs in the diuine seruice choise of meates and garments shauings annointings and an infinite number of such like things they obtrude vpon vs as necessarie to the woorship of God and that altogither without testimonie of the scriptures Let them learne out of Paule which minding to teach the righteousnes that commeth by Christ saith that It hath testimonie of the law and the prophets and not that it was deuised by himselfe But the doctrine of these men aduanceth impietie for they bring in the inuentions of men in stead of necessarie woorshipping of God which hauing no testimonie out of the scriptures The reason why newnes in religion must be auoided Deut. 12 32. must of necessitie be new And the reason why it behoueth in religion to beware of newnes is for that God commandeth in Deuteronomie that none should either adde too or take awaie anie thing from his customes and commandements Yea and Plato himselfe in his lawes and common-weale forbad that nothing should be made new in things which belonged vnto religion No doubt Mens laws may bee changed but the lawes of men may be altered bicause the fourme of a common-weale is sometimes altered Neither doo those lawes which serue for a kingdome serue also for the gouernement of a Signiorie a Common-weale of the vulgar people Moreouer séeing lawe-makers are but men they cannot perceiue all things that should be done And manie chances doo happen euer among for the which it behooueth both to amend and change lawes And as in arts something hapneth in euerie age for the more perfecting of them so lawes likewise now and then by successe of times are amended and reduced to a better fourme But none of these things takes place in the lawes of God For as touching the Church she altereth not hir fourme The outward gouernment of the church altereth not the fourme It is alwaies one manner of common-weale and nothing is hidden from the vnderstanding of God the author of the lawes he foreséeth all things neither is his knowledge augmented by the successe of time Wherefore there is no cause why men should attempt to alter anie thing in his word The twelfe Chapter Of sundrie things attributed vnto God and the holie Trinitie where his godhead is prooued to be in the Sonne and in the holie Ghost THE nature of God is infinite In 1. Sam. 17 verse 45. so as it cannot be comprehended vnder one title to knowe him by wherefore his name is verâ—e large By effects and works we gather of the nature of God yet neuerthelesse by effects works are gathered his singular properties whereby we may vnderstand all the diuine nature and power that séeing we cannot comprehend the whole we may at the leastwise come vnto the knowledge of him by parts This similitude was of strange and foren coines and could not be englished properlie If there were anie so rude and vnskilfull as he knew not the value of a double sufferant we would saie that the same conteineth in it pence grotes testers shillings crownes nobles roials and lastlie the sum of twentie shillings By these parts and small portions vnlesse he were excéeding blockish he might vnderstand how much a double sufferant is woorth Euen so men after a sort doo perceiue the nature and infinite substance of God by these parts and titles to knowe him by not that there be anie parts in God but bicause that we onlie by such effects parts may gather of his power infinit greatnes Diuers and manifold are the titles whereby he is knowne as when he is called Pitifull Mercifull Constant Iust Good The God of Sabaoth and such like In 1. Sam. 29 verse 6. 2 And that this may be the better vnderstood he is called Iehoua of Haia that is To be and that name agréeth properlie vnto God For God is so an essence or being Whereof God is called Iehoua as the same floweth from him vnto all other things Whatsoeuer things are doo depend of him neither can they be without his power helpe Lastlie they haue
bound by the word of God and also godlie men should after a sort beare with vs. But a stranger which méets vs is so narrowlie driuen and in such danger as he may not be ouerpassed 5 But out of such a case of necessitie order must be kept so that first we must doo well vnto them whom God hath ioined vnto vs by anie means of friendship Augustine in this case admitteth lots Wherfore Augustine in his first booke De doctrina christiana saith If thou shouldest by chance méet by the waie with two persons of like honestie and necessitie and haddest onelie so much as would reléeue one of them thou thus musing with thy selfe couldest doo nothing better than euen to drawe cuts which of them to gratifie So shalt thou saith he gather by a certeine aime that either the one or the other was ioined to thée by the will of God in some degrée of coniunction Bicause when we be borne none of vs all chooseth to himselfe what associats fréends enimies parents or kindred he ought to haue These doo happen vnto euerie man by chance and euerie man is bound to do good vnto those which he ioined to him and such be called his neighbors Which word is not restreined onlie to the coniunction that we haue with our kindred countrie or particular places For that which the Gréeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrues Rehe the Latines Proximum Who is vnderstood to be our neighbour in English A neighbour must be vnderstood as touching them which by the will of God through anie occasion doo méete or be ioined vnto vs or be commended vnto vs be it by meanes of kindred of friendship or of méeting by the waie We are accounted to be their neighbours to whom God dooth associate and ioine vs by anie maner of means Which appeareth in that man who in the parable of the Lord is described to haue gone downe from Ierusalem vnto Ierico Luk. 10 36. The parable of the Lord. This man being ill intreated by théeues being an inhabitant of Ierusalem yet was a Samaritane declared to be his neighbour notwithstanding that he was of a contrarie religion vnto him and perteined to another kingdome He was neighbour to him bicause the will of God was that he should méete with him In that case therefore he was the neighbour which deferred not his helpe when there was present necessitie that might not be deferred and when there was no other helpe It is prouided also that the name of a neighbour dooth not apperteine onelie vnto kindred and acquaintance for Elias went vnto Sarepta a place of the Sidonites The example of Elias 1. Kin. 17 11 and demanded bread and water of a widowe That widowe would haue vsed the ordinarie waie of charitie namelie to haue reserued that little that was remaining vnto hir selfe and hir sonne But the prophet said Go thy waies and first giue me of it The woman therefore when she would haue followed the vsuall waie of charitie the priuate admonition of the word of God did let hir which neuerthelesse was not vniust For the widowe knew him to be both a prophet and a man of God But if thou wilt demand how she vnderstood it being a stranger We cannot otherwise saie but that this was doone by the motion and persuasion of GOD as appeareth in the same chapter For God said vnto Elias I will command a widowe to feede thee Wherefore 1. Kin. 17 9. for the safetie of our neighbours life we are bound to bestowe not onelie our goods but also our soules that is our life as Iohn witnessed when he said 1. Iohn 3 16 that We ought to giue our liues for our brethren euen as Christ did But as concerning the sustentation of bodies first it behoueth that we set before our eies the glorie of God the which according as we shall iudge it to be promoted by anie kind of worke so must we be the more inclined to liberalitie So then we sée that this widowe had a godlie meaning in that she would first haue a regard vnto hir selfe and hir child but afterward when she vnderstood that this was a prophet that it did chéefelie belong to the glorie of God to haue him susteined she first ministred vnto him when as neuerthelesse she had it promised hir that there should be no want of sustenance for hir and hir child It now appeareth by that we haue spoken that there is an order to be vsed in charitie and yet neuerthelesse that the same must not be limited within anie streict bounds 6 But séeing we are in hand with almes we must answer that common grosse error wherin men thinke although they be intangled in the greatest crimes and doo not repent they may be able to attaine to euerlasting life so that they giue almes liberallie And they oftentimes obtrude vnto vs the saieng which we haue in the eleuenth chapter of Luke A place out of Luke 11. Giue almes and all things be cleane vnto you Which place requireth a diligent examination for that same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giue maie as well be the indicatiue mood as the imperatiue If it be taken for the indicatiue we may saie Ye giue almes and all things be cleane vnto you verse 41. that is to saie When you be full of wickednesse giuen vnto rauine and in the meane time giue some almes to the poore ye thinke that all things be cleane vnto you as if this kind of spéech were a fine quip But if we read it after the common translation in the imperatiue mode Augustine in his Enchiridion to Laurence giueth vs this manner of interpretation that when it is said Giue ye almes it may be vnderstood that the dooing thereof must first begin with our selues to wit that we our selues conuert first vnto God and then all things shall be cleane vnto vs. For it is said Eccl. 30 24. Haue pittie vpon thine owne soule pleasing God So as in giuing of almes let vs first giue our selues bountifullie vnto God and then all things shall be cleane according to that which in another place he taught Make ye the tree good Matt. 12 33. and his fruit good The third exposition is to saie that Christ sowed the words among the Scribes and Pharisies with whom he dined But these men were carefull aboue other things for the cleansing of their platters and cups On the other side Christ persuaded them to make small account of outward cleanlinesse he saith Séeing ye be greeuouslie loden with rauine and deceit cleanse ye those things which be inward make cleane your hearts and conscience Which cannot be doone vnlesse there be faith for it is written Acts. 15 9. Purifieng their hearts by faith And as touching outward actions giue ye almes and then all things will be cleane vnto you For concerning outward things whether the platters be cleane or the cups washed
among other things we must note that this lie of Iehu did not rashlie escape from him séeing in that iournie it was conceiued in his mind and fixed in his heart And in my opinion it cannot be called an officious lie bicause it did hurt manie by giuing an offense For on the one part the people thought that they had gotten a godlie and holie king but on the other side beholding his proclamation they suspected that he had destroied Achab and his familie not for religion sake but for the desire of the kingdome Wherefore they iustlie condemned him of hypocrisie Others defend the lie which he vttered in saieng that it was amended through the good intent of the speaker But a good intent dooth not make a good action when the nature thereof is euill and that Euill things Rom. 3 8. according to the doctrine of the apostle ought not to be committed that good things may come thereof They procéed further and saie that it is inough that God knoweth the heart of him that speaketh No neither is that sufficient bicause it is not onelie néedfull that we approoue our selues vnto GOD but we must doo it euen to men also so much as is possible To the intent that they Matth. 5 16 seeing our good works may praise and glorifie the father Neither is that of anie great weight when they saie that this lie was to indure but a short time séeing it should come to passe within a few daies that the mind of him that spake it should be manifest insomuch as Iehu was about to slaie the Baalites whereby the people should knowe how great an enimie he was vnto that kind of idolatrie For these men be verie much deceiued which imagine that sinnes must be measured by a space of time séeing in a verie moment a horrible crime maie be committed Neither is it to be doubted but that the Baalites did for the time being confirme themselues in their peruerse idolatrie through that fact of Iehu Further they committed great sinne in preparing of themselues to sacrifice they were constreined therevnto by the authoritie of the king who had called them togither by setting forth his edict who also had commanded the kéeper of the vestrie to giue vnto them the accustomed garments which they hauing receiued did violate the lawe of God By which place it euidentlie appeareth that they in their sacrifices had garments which were peculiar and differing from others that were vsuall and prophane For the diuell indeuoreth in all the things he can to imitate GOD Exod. 28. who ordeined that Aaron in ministering before him should haue garments curiouslie wrought He commanded also that his children to wit the meaner priests should weare certeine apparell which he had appointed for them 1. Kin. 10 22 So likewise did the Baalites prouide to be doone in their idolatrie 24 Such kind of lieng and fraud was vsed in times past when Augustine liued to discouer the error of the Priscillianists These wicked heretikes did priuilie corrupt manie and in the meane time could scarselie be called to place of iudgement or there be condemned bicause they dissembled their heresie and being accused they vtterlie detested and denied it by oth notwithstanding that in their mind they reteined still a pestiferous meaning nor yet did they cease to seduce beguile Whervpon manie of the faithfull sort taking it grieuouslie The guile of Iehu was vsed in the persecution of the Priscillianists that they should kéepe themselues close they to the intent they might drawe them out into the sight of the world and discouer them would otherwhile haue accesse to some of them and feigne that they also were fauorers of the Priscillianists So then they hearing this shewed vnto them their secrets Augustine reprooued the Catholikes and persuaded them to absteine from this kind of lieng and for the same cause wrote an excellent booke intituled De mendacio to Consentius Againe they that defend Iehu 1. Kin. 18 23 obiect Elias vnto vs who séemeth to haue prouoked the Baalites vpon mount Carmel to doo sacrifice vnto the idoll But betwéene these things there is no small difference for Elias did not of himselfe and absolutelie stirre them vp vnto sacrifice but prouoked them for the accomplishment of a miracle namelie to put in proofe whether part should cause fire to come from heauen Further the Baalites at that time were prepared for their dailie sacrifices yea and they made oblations vnto their god euerie daie after a sort called vpon him continuallie But this happened not now among the Baalites séeing they durst not for feare of the new king Iehu doo sacrifice to their idoll Wherfore they which professe the Gospell must not confirme themselues by these arguments and in the meane time pollute themselues in poperie by abiurations and wicked masses It sufficeth not to haue a sincere heart onelie but God dooth also require our outward actions for he being the creator of the whole man dooth also challenge the whole vnto himselfe Wherefore me thinketh we should confesse it to be verie good indéed that the Achabites and Baalites should be destroied but not that all the circumstances vsed therein should wholie be allowed Neither shuld we be verie carefull to discharge Iehu of sinne sith he was otherwise a worshipper of golden calues neither did he as the holie scriptures declare walke perfectlie in the lawe of the Lord. 2. Kin. 10 31 Indéed he was appointed to subuert the seruice of Baal but not to promote and dissemble the same Wherefore I cannot sée how this kind of lieng may be excused vnlesse perhaps it be said that he did not lie in respect of his owne mind and iudgement but by the motion of God which stirred him vp vnto such a lie euen as in like maner he willed the people to borowe costlie garments and gold and siluer vessels of the Aegyptians when as yet the Hebrues knew verie well that these things should not be lent but quite taken awaie from the owners but yet God commanded that so it should be as we read in Exodus Exod. 12 3. But of Iehu this cannot be affirmed Indéed the Baalites deserued thus to be seduced by fraud séeing they deceiued the people and that in a most weightie matter And they which had sollicited incensed kings and a quéene against the prophets men of God now they themselues also deserued to be circumuented by fraud and guile Howbeit Iehu in the meane time is not excused from pernicious lieng I am not ignorant that there is both good guile and ill guile Good guile and euill guile and that it is lawfull sometimes to vse good guile But this whereof we now intreat I affirme to be ill guile and therefore vnlawfull Indéed the lawe commanded that the idolaters should be slaine Deut. 13. 5. and 6. but it willed not that by this kind of lieng and legierdemaine it should be doone 25 Iehu
distinction for he that taketh counsell of the Lord dooth it to be certified either of the vprightnesse of the thing or else of the successe As touching the vprightnesse of the thing whether the same be honest or dishonest whether it please or displease God we are sufficientlie taught out of the prophets out of the lawe and out of the gospell so as we cannot now be ignorant thereof But as concerning the euent it is no maruell if now we be without such oracles for farre other promises were giuen vnto vs than vnto the Iewes For vnto them God promised a politike gouernement certeine and that in a certeine place appointed to indure vntill the comming of Christ but now God by his gospell hath neither appointed a citie nor a kingdome certeine Wherefore God oftentimes gaue oracles vnto the Iewes whereby they might vnderstand both what they should take in hand and what successe they should haue And though they had infinit enimies on euerie side yet did he kéepe vnto them their common weale euen vntill the comming of Christ Further the Iewes were as yet ignorant and vnskilfull of ciuill things as being seruile men brought foorth of Aegypt wherefore such helpe of God was néedfull for them Finallie their religion was as yet latelie and newlie come vp and not yet sufficientlie confirmed so that it was néedfull to confirme the same by signes and miracles But now the kingdome of Christ is spred farre and wide it cannot be conteined in one or two common weales Againe the Christian princes are now expert enough in ciuill affaires Lastlie our religion hath now of long time béene sufficientlie confirmed vnto vs. Indéed God promised that he would neuer forsake his church vtterlie vntill the comming againe of Christ but he promised vnto it no certeine place but that if perhaps it be exiled from one place it shall find harbour in another Wherefore although we haue no oracles yet is that no argument that God at this daie maketh lesse account of vs than he did in old time of the Iewes It is sufficient for vs that if we put our trust in the promises of God and behaue our selues well he will not forsake vs. In Rom. 1 16. Rom. 1 16. 8 But now whereas Paule writeth vnto the Romans that he is not ashamed of the Gospell albeit he spake that vnder his owne person yet he meaneth thereby to admonish the Romans vnto whom he writeth that they also though they were highlie exalted ought not to be ashamed of the Gospell And he vseth the figure Liptote The figure Liptote for he speaketh lesse than he meaneth Not to be ashamed is in this place as much as if he had said I verie much glorie And this spake he plainlie and without anie figure to the Galathians Gal. 6 14. saieng God forbid that I should glorie in anie thing but in the crosse of our Lord Iesus Christ We are to glorie in the Gospell if it be receiued truelie and from the hart But there are manie at this daie which doo boast that they are christians and haue receiued the Gospell which I would to God they did trulie and from the hart For there be too manie of them which if they were well examined as touching maners are most far from Christ and as concerning rules of religion if a man begin to trie those men but euen in the * Principles of religion Catechisme thou shalt perceiue that they neuer vnderstood anie thing of Christ That commonlie is counted a thing to be ashamed of which is had in contempt of the world and that is counted honourable which the world hath in estimation Our flesh is deceiued while it iudgeth of the gospell But in iudging of the Gospell our flesh is excéedingdie deceiued for it thinketh it a thing to be ashamed of as touching vnderstanding as touching good things of the mind as touching good things of fortune and also as touching good things of the bodie For as touching the mind and vnderstanding the flesh counteth it a foolish thing to persuade it selfe of those things whereof it cannot yéeld a reason And as touching the good things of the mind bicause we cannot be iustified by our owne vertues and notable actions And it thinketh it but a follie to cast awaie the goods of the bodie in such sort as we should crucifie the flesh with all the lusts thereof and to be willing concerning the goods of fortune to take vp our crosse and by contumelies and reproches to followe Christ All these séeme vnto the flesh to be things for a man to be ashamed of Against which we must continuallie set this sentence which Paule vseth We are not ashamed of the Gospell Vndoubtedlie this doctrine hath manie enimies And first are the Epicures Who be they which are ashamed of the Gospell or rather the Atheists that is men without God who thinke that this Gospell is altogither a trifle and a feigned thing and they doo much maruell at vs and deride vs for that we are so carefull and diligent about the same There be other ciuill men which gouerne the publike weale and these men thinke this doctrine vtterlie seditious and they count it a thing vnméet that preachers vnder the pretence of publishing of repentance and preaching should be permitted to reprooue the vices of magistrates and princes end after a sort to defame them vnto the people And this saie they is nothing else but to rent in sunder publike weales After these come in place hypocrites Moonks and other religious persons which crie out that by our Gospell the lawes of God are ouerthrowne holie ceremonies contemned good works despised holie images taken awaie and as they saie all deuotions vtterlie abolished With these verie aduersaries was Paule troubled for the Scribes Pharisies and high priests cried out that by this Gospell which the apostles preached the lawe of GOD was abrogated ceremonies which the patriarchs prophets had kept were set at naught the tribe of Leui spoiled of his honour the dignitie of the priesthood made equall with the prophane estate and the publike weale of the Iews vtterlie extinguished Against which sharpe saiengs it was necessarie to encounter with these words I am not ashamed of the Gospell whatsoeuer ye saie and imagine against it 9 It happened also in the time of Augustine and Chrysostome when that whole cities had not as yet receiued Christ but that there were togither in one citie both christians and also idolaters that if at anie time a noble and wealthie man had taken vpon him the name of a christian his affinitie kinsfolke and fréends would come vnto him and saie Doost thou beléeue in one that was crucified Art thou not ashamed to commit thy saluation to him that was afflicted with extreame punishment and was not able to saue himselfe What madnesse is this of thée Doost thou beléeue in one that was nailed to a crosse Vnto whom he should haue answered I
for he testifieth the selfe same thing vnto the Colossians the first Chapter and that twise Col. 1. 6. 23. First he saith In the trueth of the Gospel which being preached throughout the world bringeth foorth fruite In the Apostles time the Gospel was very farre spread ouer the world Rom. 15. 19. And towardes the ende of the same Chapter he saith The Gospel which is preached vnto euerie creature vnder heauen Also in the fiftéenth Chapter of the Epistle to the Romanes he declareth with howe great endeuour he labored to publish abroad the Gospel in all places From Ierusalem saith he vnto Illyricum haue I filled all the countries round about with the Gospel And now seeing I haue no more place in these quarters as I goe into Spaine I will come vnto you If one Apostle did so much what doe we think that the rest of the Apostles and Euangelists did Matthew preached vnto the Ethiopians which were in the furthermost parts and Thomas vnto the Indians which euen they themselues at this day testifie And in the first Chapter of the Epistle to the Romans Rom. 1. 8. it is written that the faith of the Romans was spoken of through the whole world And this diligence of the Apostles ought to stirre vp men of our time by continuall preaching to restore Religion nowe decaied Wherefore that commaundement of the Lord which he gaue vnto the Apostles to go into the whole worlde and preach the Gospel to euerie creature ought also to be of force in our time that euerie man in his place which he is appointed vnto should by preaching not suffer sound doctrine to be abolished 6 That the Gospel in the Apostles time was caried abroade into all the parts of the world some expound it by the figure Synecdoche namelie that it was now preached in the most principall Prouinces and Dominions and that at the leastwise the fame and renowne of this doctrine went from thence vnto the Nations adioyning And of this minde was Ambrose who saith Where the person of the preacher wanted there the fame was present And this he proueth by a similitude A similitude The wonderfull workes which GOD had wrought in Egypt to preserue the Israelites were by fame knowen in Ierico as Rahab testified to those messengers or spies whom Iosua sent Iosua 2. 9. No nation as yet in the Apostles time by publike authoritie of the magistrates professed Christ No nation did publikely receiue the Gospell tâ—ll the time of Constantine For this came to passe onlie in the times of Constantine and Theodosius And hereby is easilie perceiued what they meant which wrote that certaine nations were newly conuerted vnto the gospel which doubtlesse they affirme of English men as though in Gregories time they came vnto Christ by meanes of Augustine his legate and Bishop of Canterburie and also of the Saxons that they in the time of Charles the great receiued the faith of the Gospell This indéede might be as touching the publike profession of Cities and Regions when neuerthelesse Christ was long time before preached in those places And as touching Englande England had preachers of the Gospell from the beginning it had preachers of the Gospell euen from the beginning namely in the time of Eleutherius the first and had them in such sort as those Bishoppes continued vnto the time of that Augustine which was sent by Gregorie And that Ilande as touching the feast of Easter obserued the old maner of the East Church and specially of the Church of Ephesus for they did celebrate it the 14. day of March Augustine Bishop of Canterbury brought tyrannicall subiection in to England Wherefore the same Augustine as I thinke rather brought in a Tyrannicall subiection vnder yâ— Pope than pure Christian Religion And thus must wée iudge of the Saxons and such other like nations Augustine in his booke de natura Gratia the 2. Chapter affirmeth that in his time there were some countries far off although verie few vnto whom the Gospel was not as yet preached which I thus vnderstand that the word of God was not publiklie receiued and beléeued Hée writeth also of this matter in an Epistle to Hesychius which is in number the 80. But Chrysostome most manifestlie maketh on my side in his 10. Homilie vpon Matthew and also vpon the 24. Chapter of Matthew when he interpreteth these words Mat. 24. 14. This Gospell of the kingdome shall be preached throughout the whole world for a witnesse and then shal bee the ende The consummation that Christ spake of concerned the publike weale of the Iewes No doubt but the Gospell was preached before the destruction of Ierusalem for the ende in that place must bée referred vnto the publike gouernment of the Iewes which was destroyed in the time of the Apostles for Iohn liued euen vnto the time of Traian The Gospell was preached euery where-but not euery where receiued The Gospell then was in that first time preached almost euerie where but not euerie where receiued nay rather yâ— Preachers were in euerie place gréeuously persecuted as Christ had foreshewed Mat. 10. 17. For They shal deliuer you saith hée and shall scourge you in Councels and Synagogues and ye shall be brought before Kings and Rulers 7 So as there were verie fewe or in a manner none which either heard not the preaching of the Gospell or at the leastwise heard not of the noble and excellent fame of Christ And yet it may be that in processe of time the name of Christ was by negligence and incredulitie abolished as the Portingales report of places found out by them in their iourney wherein they sailed from the Gades into India Whereupon some are woont to moue a curious question what is to be thought of those which are borne either in wilde woods out of the companie of men or in those places where Christ is not preached and his name not heard of What shall become of the people which haue not heard of Christ Vnto whom we may answere that those men if any such be found are in déede somewhat excused neither shall their damnation be so grieuous as shall theirs be which haue heard the Gospell and contemned it yet neuerthelesse they obtaine not the benefit of saluation séeing they haue in themselues the cause of their damnation namelie originall sinne and manie other sinnes the which vndoubtedly haue bin added of them That God without the outward ministerie can reueale Christ vnto them we doubt not and perhappes he sometimes of his mercie doeth so but not of desert as wicked Sophisters affirme if so be they doe what lyeth in them as though they were able to merit it as they saie of congruitie But of this thus much by the waie Howbeit that must be attentiuelie considered that it was no light myracle A myracle that Christs preaching was so soon spread yea rather it was woonderfull that in so
by armed force I aunswere First he must doe nothing with furie or blind motion but must be able specially to ouerrule his affections Further he ought to be more easilie intreated in his owne iniuries than in other mens For euen as he is not liberall which giueth of an other mans but rather he which departeth with somewhat of his owne so he is mercifull which rather forgiueth his owne iniuries than he which forgiueth other mens First therefore a Prince ought to weigh with himselfe his calling whether he came to that dignitie by good meanes or rather intruded himselfe by violence and oppression And let him beware that he minde not by the bloud of Citizens to defend that which he naughtily attained to himselfe But if he perceiue and knowe for a certaintie that he was placed in that office by God he ought by all iust meanes to defend himselfe For now he doeth not so much defend himselfe as the Commonweale and the ordinaunce of God He ought in no wise to séeke his owne but the glorie of GOD and safetie of the Church and especially if the enemie be such as mindeth either to destroy or peruert the worshipping of God Cicero is commended because when strength of armes was offered him by which he might haue defended himselfe yet he chose rather to goe into banishment than for his owne cause to shed innocent bloud Albeit in that he afterward repenting himselfe wrote vnto Atticus that he might haue died valiantly he may not therein be allowed for he was not also constant in that which he had rightly purposed Otho the Emperour when he perceiued that the matter tended to the slaughter of Citizens gaue place of his owne accord and that rightly in verie déede Howbeit in that he slue himselfe he cannot be praised But the moderatiō of our Dauid is by all meanes to be commended 2. Sa. 15. 14. for he when Absolon was in armes chose rather to giue place than to set Citizens together among themselues being otherwise readie to execute the will of God howsoeuer it were If he shall say saith he thou pleasest me not I am readie let him doe that which seemeth good in his owne eyes An obiection So these things being diligently considered it is lawfull for a prince to defend him selfe Ierem. 34. But what shall we say of Zedechias the King for he when he had a lawfull calling and was besieged by Nabucad-nezar an Idolatrous Prince and sawe that the Citie and religion should be vtterly ouerthrowen would not yéelde himselfe and for that cause is condemned Some man perhaps will say that his calling might not séeme to bee lawfull sith that the Kingdome might rather haue belonged to Ioachim But this will not I say for in so much as the same Ioachim was alreadie led away captiue it séemeth that of right the succession returned to his Vncle Zedechias Ibidem Howbeit these things appeare more probable vnto mée Zedechias had broken his othe and couenaunt he was an Idolater he had defaced the lawe and religion of God Ouer this God had giuen him commaundement by Ieremie that he shoulde yéelde himselfe but he woulde not obey but set himselfe against the word of God Also it was now time that that people shoulde bée sent into banishment because their sinnes were come to their fulnesse For neither was the king better than the people or the people than the king But what shall wee say of those Romane Popes when two or thrée be created at one and the selfe same time Is it lawfull for them as they are woont to doe to maintaine their election by force and armes It is not lawfull For neither is the succession of them lawfull nor yet the ende good séeing as much as in them lyeth they deface and oppresse the law of God 11 But is it lawfull for the Ministers of the Church to beare armes Whether it be lawfull for Ministers of the Church to warre Look In 2. Kings 11. It is not lawfull For they must auoide all things which may hinder their function And Aristotle in his Politicks saith that two offices must not bee committed to any one man because no man can be fit for both the functions séeing either of both requireth a perfect and whole man Yea and scarcely can there be any one man founde that can well execute the one or the other For first the office of a minister is to teach the people Which function howe great it is by it selfe alone euerie one maie easilie vnderstand Secondly to pray daie and night for the people lastly also to exercise discipline Who is able so to doe these thrée things as he can haue leasure besides to fight Paul vnto Timothie saieth Suffer thou afflictions as a good souldier of Christ 1. Tim. 2. 3. Let no man going on warfare intangle himselfe with the affaires of this life that he may please him which hath chosen him to warfare There is no mā crowned but he which hath lawfully contended He warneth Timothie that he ought to be a good souldier therefore that he prepare himselfe to afflictions For if thou wilt doe thine office rightly thou must of necessitie suffer many things And he addeth No man going on warfare intangleth himselfe with the businesse of this life For both in the Code and in the Digestes Souldiers are commaunded to leaue both the trade of Marchandize and also husbandrie to the intent they may alwayes doe that which they are commaunded But howe much rather must this be intended of the Ecclesiasticall function In holy seruices the Crier was woont to proclaime Doe this to the intent the Priest might vnderstande that he ought wholy to be occupied in holy things The office of a good Pastor is no slight thing which may be executed without singular diligence and attention Ib. ver 5. None shall be Crowned saieth Paul but he that hath striuen lawfully that is he that hath doone euen so much as the lawe commaundeth And Paul in another place 2. Cor. 10. 4 Our weapons saieth he be not carnall but the power of God to cast downe euerie high thing that aduaunceth it selfe against God This is the armour that must be committed vnto Ministers Howbeit if an enemie vpon the sudden besiege the Citie That ministers may sometime take armes and hath euen now laide siege to the walles the Minister of the Church may rightly take Armes and repell violence and doe that which becommeth a good Citizen Notwithstanding when other souldiers shall come he must retire himselfe to his office But this will the Bishops neuer graunt For if any man perhaps shall kill an enemie him they account for irregular And for the proofe hereof they alleage forsooth the fact and example of Dauid 2. Par. 22. 8. God saieth vnto him Thou canst not build a Temple vnto mee because thou hast shead bloud Beholde say they he is forbidden to build the temple because of bloud
iustly shead Howbeit these things are mere trifles for that temple was a shadow of the Church And because Christ builded his Church not by violence or by bloud therfore God woulde haue his temple to be builded not by Dauid but by Salomon the peaceable king Moreouer Salomon in himselfe did shadowe Christ Psal 110. 3. But Christ gathered vnto himselfe men that came not against their willes but a willing people For that cause God made this aunswere vnto Dauid And whereas they say that this must be vnderstoode of bloud iustly shead by Dauid it is false Nay it ought rather to be vnderstoode of the betraying of Vrias and of those souldiers which were slaine together with him This fact although God had forgiuen Dauid before yet would he appoint some discipline for it But let these men which be so sharpe and wittie tell me whether Peter when he slue Ananias and Saphira Acts. 5. 5. Acts. 13. 11. or Paul when he had blinded Elimas were made irregular Or else if they were not from that time forforwarde exercised in the office of Apostles That ministers ought to be in the campe 12 But in a Campe there be and ought to be Ministers howbeit not to fight but to instruct the souldiers and to minister the Sacramentes if néede require In Deuteronomium God commaunded the Priestes to be in the Campe Deut. 30. 2. Num. 10. 9 who should sound with the Trumpets And when as Ministers doe teach vertues and the worshipping of God they may often put men in remembrance of those thinges which pertaine vnto the ende And if the Prince be ouerslacke they may stirre him vp vnto vertue and vtter this saying vnto him Deut. 13. 5 The Lord commaundeth that euill should be taken away from among the people Ioiada 2. kings 11. 2. a good high priest preserued Ioas the king and when he was now growen to be a young man he created him king and by iust battell chased away Athalia although that he fought not with his own hand Exo. 32. 38. Yet notwithstanding Moses together with his Leuites slue a great number of idolaters And Samuel slue Agag 1. Sa. 15. 32. But these thinges because they were particular must not be drawen in example Howbeit Whether Byshops haue the rule of both swords whether Byshops haue the right of both swordes I will speake nothing in this place Onelie this one thing I will say that it is not conuenient séeing they cannot be fit for both functions Booke of Machab. But the Assamonites thou wilt say held both the head byshoprick and the kingdome I aunswere in that they deliuered their Countrie and preserued Religion they are to be praysed But in that they would retaine vnto themselues the kingdome I allow it not séeing they vsurpe an other mans right For the promise of the kingdome was made to the Tribe of Iuda Gen. 49. ver 10. Psal 89. ver 21. and to the house of Dauid Hostiensis in this matter is altogether of my minde and addeth at the last Let the lawes say let the Canons decrée let men cry out as much as they will yet will our Cleargie men be warriers And assuredlie euer since the times of Adrian the Pope which called Charles the Great into Italie the Byshops and Cardinals haue neuer ceased from warres 13 But the warre of mercenarie souldiers is for manie causes disallowed Against mercenari◠souldiers First séeing such souldiers doe without a cause put themselues in danger For if the warre be vniust and that vnknowen vnto the people subiectes may be excused but those men cannot insomuch as they cannot pretend an obedience because they are not led with obedience but with couetousnesse Further vnlesse that these men would so easilie runne to the Drummes manie warres would not so rashlie be taken in hand nor be so long continued Moreouer they bring to passe that their Countrie is ill reported of and is hated of other nations For it must néedes be that he which taketh harme be agréeued Also they are lauish of their owne life which had béene meete for them to haue saued Furthermore they leaue their owne vocations their wiues their children their families and haue a care of other mens Also they wast the strength of their owne countrie sith it is not credible that all they which go forth doe returne home Besides it is a thing of most wicked example For after a sort they sell their owne life not for iustice sake but for monie Gen. 14. 22 And yet would not Abraham take anie part of the pray from the king of Sodom whome he had mightilie holpen He thought it to be sufficient that he had deliuered Lot Moreouer which is a special point of vnrighteousnes they hurt them of whom they were neuer hurt so as the poore wretches whose townes and fieldes they waste and spoile may cry out Wherefore doe you these iniuries vnto vs What haue we deserued at your handes Haue you so great leasure frō your owne businesse as you wil destroy other mens Adde withall that such souldiers doe returne home much woorse than they wēt foorth For they imitate whatsoeuer they perceiue to be doone naughtilie and licentiouslie among other Nations and when they be returned home they infect their owne countrie Yet neuerthelesse I blame not honest leagues made betwéene néere neighbours but yet so as the cause of the warre should be considered whether it be iust or vniust Further that they assist one another to repel an vniust force or vncleane not for to make warre for their owne pleasure But by this meanes will they say a commonweale shall be vnskilfull of warlike affaires Howbeit it is not the part of Godlie men so to thinke For who were euer lesse exercised than the Hebrewes when they went out of Egypt Yet was God present with them and hauing destroyed the warlike Nations he brought them into the land which he had promised Rom. 3. 8. A rule of Paul But that rule of Paul must still be retained We must doe no euil that good may come of it So manie mischiefes must not be suffered that thereby we may haue better exercised souldiers Possidonius in the life of Augustine the 27. Chapter saith that he in his writinges would neuer commend them which went to warre in anie place of their owne accord although he vsed oftentimes to intreat for other naughtie men But Plato would haue warres to be common vnto women aswell as all other exercises But we iudge out of the word of God that the same is not lawful For it behooueth them to tende to their houshold and especiallie to haue regard vnto chastitie Whether women may be in warfare Yet if a verie great necessitie of the commōweale require they may helpe the souldiers either in gathering of stones or in carying of earth vnto Bulwarkes but vnto the ordinarie warrefare they ought not to indeuour themselues 14 Now as
wee admit the sentence of the Apostle to bée true adding neuerthelesse that the same is not generall in that it belongeth to things indifferent Albeit in those things which are of necessitie to be kept it cannot take place But and if those things which GOD hath commaunded maie sometimes in mans iudgement séeme to be euill it is not in our power to eschue that shewe of euill but we ought in any wise to doe that which is commaunded by God It was a shewe of euill for a man to be willing to kill his owne sonne to carie away goods foorth of Egypt by fraude to disobey Antiochus that commaunded to eate swines flesh and not to doe that which the Romane Caesars commaunded whereupon the Christians were euerie where accused of sedition but those things that we haue mentioned were so necessary to saluation as the shewe of euill was nothing there to bée passed of So likewise séeing that vnto the high priest by his office belonged the reformation of things fallen in decay there was no cause why he should staÌ„d in feare of this shew of euil He was not occupied in an indiffereÌ„t but in a necessarie matter Whereas it was afterward alleaged that hée might séeme to haue doone these things for his owne commoditie that vnder pretence of protectorship of the child he him selfe would beare rule vntill Ioas had come to full age is but vaine since that he ruled in déede the childs age as a good tutor but the kingdome was gouerned by the Counsell and iudgement of the Senate not by the iudgement of one high Priest And straightway the matter was discouered For he claimed not the kingdome for himselfe or for his owne house but for him to whom in right it belonged So then the Assamonites sinned verie much not in déede in that respect that they fought with strange nations for setting their religion and Countrie at libertie but because they did rather claime the kingdome to themselues than to the tribe of Iuda and familie of Dauid whereunto of right it belonged Wherefore the rest of the nobilitie being negligent the care of restoring the kingdome turned to the high Priest himself which if he tooke vpon him in respect of his office he is to be praised not reprooued 16 Besides there was obiected as touching the place because he séemed to open the Temple vnto slaughters and effusion of mans bloud which was not conuenient for the holinesse thereof the same being appointed for sacrifices Hereunto we answere that Athalia had the Tyrannicall gouernment in her handes they could not easilie goe to the vsuall place of assembly in Mispah where the people were woont to méete together at other times in the more daungerous cases as is manifest out of the Booke of Iudges and first Booke of Samuel Wherefore a place fit and frée from suspitions was chosen But and if that Iehoiada would haue dealt by open force ciuill warre might easilie haue bin stirred vp and the Citizens haue bent themselues one against another for Athalia also had her fauourers neither was she vtterly voide of Souldiers To this ende therefore that the king which laie hid in the Temple might the easilier bee brought foorth from thence and also be annointed by the Priests and be defended from violent assaultes by any munition of some close building there could not bee perceiued a more conuenient place than the Temple But as concerning slaughters and effusion of humaine bloud these things made not so great a matter as is woont to bee made of superstitious men God ordained in the lawe as it is in Deuteronomie that whosoeuer vnwittingly or vnwillingly had killed any man he might repaire to Cities of refuge But if a man had aduisedly and of set purpose committed murther him saieth God plucke thou away euen from mine Altar 1. kings 2. 3. 4. And when Ioab would not depart from thence Salomon commaunded that he should be slaine there neither did he feare to violate the Tabernacle of God 1. kings 1. 51. But thou wilt say he spared Adonias when for the same cause he fled thither I graunt but yet he did it not because he thought that if he were slaine there the Tabernacle should therefore be polluted but he did it either for that he had not vtterly cast awaie all hope of his amendment or else because he was not guiltie as Ioab was of two murthers and and those most vniust Therefore at such time as the Temple might be spared they did the same gladly but when the wicked could not elsewhere be suppressed they feared not to slaie them euen in the Temple when as the slaying of them shoulde be a certaine kinde of sacrifice not vngratefull to God In 2. kings 11. p. 280. Whether it be lawful for Ecclesiastical men to deale in martial affaires 17 Lastly it remaineth to sée whether it beséemed the high Priest Leuites to take armes vpon them yea and whether it bée méete for Ecclesiasticall men in generall to deale in martiall affaires after the example of Ioiada and his fellowes That this may be the better declared I thinke it best to shew the difference betwéene the state or condition of the olde testament and the newe As touching them in olde time I haue no doubt but that it was lawfull for them For the Leuiticall tribe was not altogether exempted from Ciuill gouernment nay rather to them were committed the iudgements not onelie of Ecclesiastical but also of Ciuill affaires Furthermore the administration of sacrifices and sacraments was not so greatlie frequented because the sacrifices were made onelie in one place that is in Salomons temple And whereas they were 24. as wel of the Leuites as priests they scarsely once or twise in the yeare or litle more ministred these holie things so as they had leasure both to exercise iudgements and ciuill affaires And this also may be declared by manie examples When the Israelites iournied through the wildernesse the Leuites also had their tents and went forward armed with others of their brethren Besides this Moses brought foorth the Leuites from one gate of the Campe vnto an other Exo. 32. 27. who with their naked swords slue the Idolaters which they met sparing neither brethren nor kinsmen nor aliance vnto whom at the length Moses said Ye haue consecrated your hands Banaias also the sonne of Ioâ—adâ— 3. kings 2. 35. 1. Sam. Cap. 1. c. notwithstanding he was a priest was made ruler ouer the host of Salomon Eâ—i was the high Priest who neuerthelesse had the principalitie ouer the people and iudged Israell manie yéeres Which thing also Samuel did being a Leuite who was present in the warres and slue Agag the King of Amalecke 1. kings 15. â—… The Assamonites likewise which were of the stocke of the Priesthood fought against the Macedonians were present at many battailes But why in times past both the principalitie and Priesthood were ioyned together Why in old
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
his sonne although he had the promise of the kingdome and knewe that the same promise coulde not be made voide If ye will say that the controuersie was not about faith or religion but as touching the kingdom I knowing what your reasons be will aunswere that he ought to haue giuen credite to the promises of God and to haue prayed but not to haue forsaken the kingdome which he knewe by the worde of God to belong vnto him Neuerthelesse he fled but yet beléeued that he shoulde be restored againe according to the promises A godlie man flying after this manner beléeueth that God will kéepe him in the faith and will bring to passe that he shall not abiure which also he craueth of him from the bottome of his heart But yet if in the meane time he vse that flight which both GOD hath opened vnto him and the holie Scriptures and examples of the sainctes do allowe he sinneth not nay rather he after a right manner confesseth his faith Others thinke that flying awaie is vtterlie condemned because Paul in the second Epistle to Timothie complayneth that in his first defence he was forsaken of all men 2. Tim. 4. 6. For that they had committed sinne in this matter thereby it appeareth in that the Apostle prayeth that it might not bee imputed vnto them for thinges that bee well doone haue no néede of pardon Howbeit these thinges if they be well weighed I iudge must not be transferred vnto fleying awaie They are rather written against them which either through a blameworthie feare or else for the care they haue of their worldly goods did neglect those duties which Christian charitie requireth It is not likelie that Paul complaineth of them which at that time were not in Rome although persequution waxing hotte they had fledde awaie not long before for this ought not to be laide to their charge vnlesse they had therefore fledde because they loued this worlde as Demas had doone 2. Tim. 4. 10. The Apostle therefore complaineth not of them that were absent but of those brethreÌ„ which indéede were at Rome but yet so pretermitted the dueties of charitie either because they were ashamed to confesse Christ or for that they were giuen to wearinesse or blameworthie feare as in the first defence no man assisted him Verilie the Romane Church delt most shamefullie which after such a manner forsooke their Apostle Wherefore it is no maruell if this did verie much gréeue Paul if also he prayed that this might not be imputed vnto him Wherefore in the former wordes Paul speaketh not of a iust flying awaie which we a little before set foorth discribed with his owne properties but he onelie reprehendeth those who bestowed not those benefites which both they might and ought to haue doone vpon them which were oppressed for Christes cause But here will be obiected that which Iohn writeth Iohn 3. 16. That euerie man ought to laie downe his life for his brethren Therefore when we knowe and sée that the members of Christ are shut vp in prisons it is not lawfull to forsake them by flying awaie while wee séeke our owne safetie Howe farre foorth we must laie downe out life for our brethren and are not touched with the miserie of our afflicted brethren In this place there is no néede of a distinction For the death of our neighbour is either bodilie or spirituall If we speake of the bodilie and outwarde death of our neighbor I iudge that we must not alwaies laie downe our bodilie life for him which I might confirme aswell by manie examples as also by reasons But if we meane as touching the spirituall death of our brother if a man maie by his owne bodilie death so helpe him as hee shall not perish euerlastinglie vndoubtedly he ought to die For Christ after this manner died for vs and it shall be the Disciples part to imitate the master himselfe So that if a man hope assuredlie that he by his presence exhortation and comfort can helpe his brother from falling into euerlasting destruction he ought to abide still although he doe it with the perill of his life and to lay downe as the scripture requireth his bodilie life for the eternall saluation of his brethren But this good part cannot alwayes be doone of them since the crueltie of our enemies is so enraged as whom they holde in bondes for the Gospels sake they for the most part admit no man to talke with them except inquisitors and others which bee able to perswade them in thinges contrarie vnto the faith for so many as they suspect to fauour the pure religion which the aduersaries call Lutheranisme those they exclude from them More fauourably did they deale in olde time with Paul for so soone as he was come to Rome as we reade in the Actes Acts. 28. 16 it was lawfull for him to abide in his owne hiered house yet vnder the custodie of one souldiour in which state he preached the Gospell with great constancie vnto all those which came to sée him Also out of the Ecclesiasticall histories it appeareth that in old time it was lawfull for the brethren to talke with the Martyrs which were in bondes and to refresh their bodies with meate and their mindes with comfort exhortation Wherefore it is no maruell if Paule and his like complained when of the brethren through faint courage and coldnesse they were so foulie forsaken that not so much as one assisted them in iudgements which otherwise was frée at that time Further whereas Iohn commaunded that wée shoulde laie downe our bodilie life for the spirituall saluation of our brother that must not so be vnderstoode as though it may binde vs in euerie case euen when we come into manifest daunger of taking a false othe and of eternall damnation For hereof there would followe two discommodities One that the brethren in bandes by the fall of them which had committed themselues into perils shoulde take a greater griefe and shoulde be offended and perhaps themselues also woulde fall awaie For which cause it was prouided by the law of God that when the Israelites went foorth vnto battaile the fearefull and faint hearted shoulde be sent home least at any time by their feare they might quaile the heartes of the valiant men The other discommoditie is that no remedie or comfort shoulde be giuen to the miseries of the Captiues Martyrs of Christ nay rather to the rest of the calamities woulde be added that the weake brethren would both fal and perish So as in desiring to preuent one euill we should fall into two Wherefore they of whom Paul complaineth did not forsake him for that cause which we haue in hande but rather because they too much loued the worlde and their owne commodities or else because they were wearie and finallie ashamed of the Gospell of Christ according as we declared before Furthermore manie â—…e obiect that it cannot bee but that the Churches of Italie
vnderstande that if they goe their waies they not onelie further not the word of God which otherwise they might haue doone but also that they leaue their subiectes in the power of Infidels and that they abandon them to most gréeuous euils and horrible daungers Vnto Princes wee must adde those that dwell in the Courtes of great kinges and Monarches being men of singular ostimation and authoritie Of great noble men either for that they bee wise counsellers or else because they are famous in warre wealth or nobilitie of birth These ought not to depart when there is no daunger like to light vppon them séeing they maie greatlie further the cause of religion by their presence For in a kingdome they be bucklers and vnto the poore faithful are instéede of a defence By their counsels and authoritie they oftentimes represse the violence of Tyrantes they resist the crueltie of Pharisees when they haue the great princes fauorable gratious vnto thē they maie make intercession for manie that be oppressed maie conuert the minde of Monarches from cruell persequutions of the Gospell vnto other affaires greater more profitable of more importance Gen. 41. 40 Dan. 2. 48. Such were in kings courtes Ioseph Daniel Nehemias and other godlie men Wherefore they must not flie awaie vnlesse extréeme necessitie compell Further there be others not a fewe at this daie called Lords not comparable to the others which haue not the chéefe authoritie but onelie some ciuill iurisdiction hauing nothing to doe with anie power of reforming religion For the Priestes or Bishoppes are not subiect vnto them as vnto those which excell in power and authoritie and are subiect vnto the inquisitors and such like Pharisees no lesse than the rest of the people be These differing little or nothing from the state of other men the same in a manner is to be iudged of them that is of the rest Wherefore if they flie according to the rules prescribed by vs they not onelie must not be reprooued but they are euen to bee praysed since they thinke not much by their testimonie to magnifie Christ which is so much the more worthie and excellent as they humble themselues frō the higher dignitie vnto things of least reputatiō as far as cōcerneth worldly honors But because the common sort is woont to exclame against those which flie awaie whither will these wander which might kéepe themselues at home at their owne house God maie bee worshipped in anie place of the worlde Paul vnto Timothie writeth I will that men pray eueriewhere 1. Tim. 2. verse 8. lifting vp pure handes vnto God They which speake these thinges must consider that so outragious is oftentimes the furie of the aduersaries as in those places where the Pope hath dominion no good man can leade his life vnlesse hee will defile him selfe with Masses Idolatries and other superstitions otherwise he cannot escape the handes of the Catchpoles of the inquisitors finallie of the executioner himselfe Which thinges they that are not yet mooued by the spirit to laie down their life but are as yet somewhat weake thinke it not fit for them to expect any longer if that God shewe vnto them a waie to escape Adde moreouer with all that if they be not withholden by any the bondes or lawes whereof we spake before they doe marueilously desire to ioine themselues vnto the rest of the brethren and with them to bee conuersant to bee refreshed with the daylie bread of the word of God to be partakers of the lawfull administration of the Sacraments to be subiect vnto pure and sincere discipline according as it becommeth Christians to heare among the congregations of the faithfull a tongue not strange or vnknowne to any and to inioy marrying lawfull and permitted vnto them which haue néede thereof They know indéede that God may be worshiped in euerie place and they would put no difference betwéene places vnlesse that impediments cast in manie places by men were a hinderance Héereunto did those wordes of Paul tend that he might deliuer them from superstition which thought one place holier tha◠another which thing maketh no way against vs that flie not away for the finding out of a holyer place but for the auoiding of destruction and for séeking out of Christian doctrine which is more sound and not to be doubted of Who will iustlie blame him that flyeth away for auoiding a hurtfull and pestilent ayre Or who in the time of famine séeketh out a more lentifull countrey Or when a violent and dangerous warre is at hande who goeth not into peaceable places I spare to speake of them which go their waies because of ill and contentious neighbours as when Abraham went from Loth and Isaak from his welles Gen. 13. 8. Gen. 26. 19 least he should contend with the Philistians I passe ouer them also which by reason of the ouerflowinges of waters which for earthquakes and change of kingdomes goe to dwell elsewhere Assuredlie wee haue heard none of these nor of manie other which may be added vnto these to haue bin iustlie blamed of anie man Why be they then so tumultuouslie exclamed against which flie for religion sake Yet hold I them excused which indeuour to perswade that we should not flie séeing they doe this in some good respect For the faithfull are without feare and euen in the verie tormentes denie not the trueth but rather by their valiant courage would edifie the Church and abide together in one with the rest of their brethren like vnto a notable flock of shéepe compassed about with woolues And who I beséech you liketh not of these thinges Who praiseth not his counsel who wisheth not for such successes of the Gospell No man vndoubtedlie that is indued with the least sparke of charitie Albeit there must also be cōsidered whether there be strength enough For all men also are not fit hereunto It is a point of wisedome for a man to measure himselfe He dooth not wiselie build which hath not first examined with himselfe whether he haue wherewith That Emperour hath no good successe in battaile which hath no through knowledge of his owne forces The strength thou wilt say is of God but not of vs. In déede so it is but yet he hath distributed the same at his owne pleasure not at ours and by his woonderfull prouidence hath appointed sundrie degrées of fortitude in the Church of some the trueth is established by tormentes and death and of others by flying away he accepteth thereof according as the measure of strength giuen vnto them will suffer Wherefore let no man blame that which is well liking vnto God We prayse and celebrate the valiant champions of Christ which by their martyrdome confirme the faith We praise in like manner them which rightlie flying away giue no slender and vaine testimonie vnto the trueth Such seruantes of Christ it is not méete to condemne of sinne who if they now flie they will one day remaine
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
awaie That custome haue I alwayes most allowed of all other as that which is the purer most sauoreth of the Apostles Church And I beséeche the immortall God that both in that place it may euermore be preserued and that at the length it may bee receiued wheresoeuer the church of Christ is restored You sée therefore that in the chiefe and principall point I doe not disagrée from you but doe earnestly desire that the same which you indeuour to bring to passe may take place My desire is kindled partly for that in Ceremonies I would come as néere as might be vnto the holie Scriptures and would continue in the imitation of the better times of the Church and partly that I perceiue the Popes followers indeuour still by these reliques to renew at the least wise some shewe of the Masse and doe more cleaue vnto these things than the nature of things indifferent can require But yet neither these things nor yet the reasons alleaged by you doe bring me to that passe that I shoulde affirme the vse of such garments to be verie wicked or that in their owne nature they be contrarie to the worde of God which in any wise I thinke to bee a matter indifferent being not ignoraunt that those things which be indifferent may sometimes be vsed and sometimes ought to be remooued To eate a thing strangled is an indifferent thing but yet it behooueth sometimes to set aside the vse thereof and another while it is in the frée choise to eate the same And by this meanes although I saide that I thinke a diuersitie of garments ought not to be retained in holy seruices yet neuerthelesse woulde I not say that it is a wicked thing so as I would be so bold to condemne whomsoeuer I shoulde perceiue to vse the same Certainelie if I were so perswaded I would neuer haue communicated with the Church héere in Englande wherein there is as yet kept still such a diuersitie For although as I haue saide I allowe but a litle héereof yet doe I sée that sometimes in these things indifferent some things although they be grieuous and burthensome are to bee borne withall so long as it cannot otherwise bee least if wee contend for them more bitterly than behooueth it may both be a hindrance to the procéeding of the Gospel and those things which in their owne nature be indifferent may be taught by our vehement contention to be wicked Which things vnlesse I be deceaued bring with them two most grieuous discommodities For if we woulde first suffer the Gospell to be spread abroade and to take déepe roote perhaps men woulde better and more easilie be perswaded to remooue awaie these outward attires A similitude While a man is sicke and is some what vppon the mending hande he grieuouslie suffereth certaine light and vnfit things to bée remooued from him aswel in meate as in drinke but yet the very same man hauing recouered health doeth euen of himselfe reiect them as things vnacceptable and vnprofitable If England were first wel and diligently instructed and confirmed in the chiefe and most necessarie points of Religion so farre as mee thinkes I sée it wil not at the length take in ill part that these things in some sort superfluous shoulde bée remooued But nowe when there is brought in a change in the chiefe necessarie points of religion and that with so great disquietnesse if wée shoulde also declare those things to bée wicked which be things indifferent al mens mindes in a manner woulde be so alienated from vs as they woulde no more shewe themselues to be attentiue and pacient hearers of sounde doctrine and necessarie Sermons Greatly beholding doubtlesse is your England vnto you for so much as you haue laboured verie earnestly in teaching and preaching and on the other side you haue wun to your selfe by the same England great fauour and authoritie whereby you may profitablie bring many things to passe to the glorie of God Onelie beware of this least by vnseasonable and ouer sharpe Sermons you be a let vnto your owne selfe Howbeit doe not gather hereby that I iudge we should neuer contend by the Ministerie of the Gospell for assuring the trueth of the scriptures and doctrines This doe not I affirme who continuallie oppose my selfe in disputations both publike and priuate and in the greatest controuersies for Religions sake but this I say that these things which be of lesse importance ought not to be a let through our contention Neither is there any great account to be made of them either if they be brought in or being brought in be confirmed Further if we procéede in disswading from these indifferent things as being pernicious and wicked wée condemne manie Churches which are not straunge from the Gospel and too earnestly reprooue innumerable Churches which in times past were celebrated with singular great praise I am not ignoraunt that the authoritie of Churches whether they be present or past ought not to be of such force as by them the trueth of Gods worde shoulde be pressed for that must remaine firme and vnshaken although the whole world shoulde faile in his foundation but this I stande to prooue that for thinges indifferent I holde we may not worke that either they be condemned or that we speake otherwise than well of them And because I perceiue that you iudge not these to be indifferent things perhaps it will bée profitable to examine the reasons whereby you perswade your selfe hereof Wherefore to contriue them in briefe as you doe I will gather them chiefely into principall pointes First you say that the Priesthood of Aaron whereunto this diuersitie of garments séemeth to belong must not be restored For since wee haue Christ for the Priest the ceremonies of Aaron are abrogated neither ought they with the safetie of godlinesse bee called againe Another foundation of your reasons is that these are the inuentions of Antichrist and since that wee ought to bée straunge not onelie from the Pope but also from all his false inuentions you woulde that the diuers apparellings and attirings of ministers should be abolished Since these be your two principall Arguments we will first consider of them and then will we adde what we shall else remember to be brought by you for the confirmation of your opinion In the lawe or Priesthood of Aaron there were sacraments by which it pleased GOD to seale the promises of Christ to come A distinctiō of the ceremonies of the old Fathers all which I knowe were abrogated and wee must beléeue that Christ is alreadie giuen not to be giuen and séeing there bee other pledges giuen by the Lorde himselfe vnder the Gospell I meane breade wine and water we ought not to renewe againe the olde tokens Neuerthelesse some thinges were there so appointed as they cannot properly bee called Sacraments for they serued vnto comelinesse vnto order and vnto some commoditie the which as things agréeable vnto the light of nature
Pastour and Maister as vnlesse they might haue their wishe they shoulde of necessitie as it were languish with sorrow But Martyr although hee were most readie to serue his owne Country mē yet did he not think it meet to determine any thing of his owne mind but referred the whole matter to our Senate and to the Ministers of the Church and because they would not allowe of this calling for that in verie deede they sawe that they coulde not let Martyr depart at this time without verie great hinderance to the schoole and Church and that the brethren had in the Italian Church at Geneua many both good and learned men whome they might verie well appoint in the place of Maximilian Celsus hee himselfe also submitted his will to their will and pleasure And moreouer also when a fewe yeares afterwarde his olde friendes called him againe into England offering him large conditions adding therewithall that the Queene so shee were assured of his minde was readie to send for him by a messenger into England he againe as before committed himselfe to the iudgement of the gouernours of our Commonweale Who would not accept well of his loue towardes our Church and Commonweale of his reuerence towardes the Magistrate of his constancie in retaining of the charge which he had once vndertaken Who seeth not that he had not a minde most farre from ambition and couetousnesse since he might haue taught elsewhere with greater concourse of people with greater glorie and with a more profitable stipend With these things he was no more mooued than if they had belonged nothing at all vnto him But on the otherside howe readie he was to doe seruice to other Churches and howe litle he feared any daungers is sufficiently declared by his going into Fraunce which he tooke in hande the last yeare by the commaundement and will of our Magistrates whereof if I shall speake somewhat I beseech you continue still your good will of hearing mee and yet will I not verie long abuse your patience When at the xx day of Iulie the Bishoppes of the French Church had bin commaunded of the King to assemble at Poyssi and that a Parliament of the Princes of Fraunce was also called at the same time our men in Fraunce were in some hope that there might bee appointed some conference in matter of Religion from whence might redound great commoditie to the Church Wherefore there were appointed certaine men by the Churches which in the assemblie of all states might promote the free course of Religion and there were also chosen many Doctors which might dispute and conferre with the Aduersaries And because the singular and excellent learning of Martyr and his incomparable power of disputing was wel knowen vnto them they thought it meete that he onelie of all straungers by name shoulde bee sent for Wherefore by the Christian Churches and by those Princes which had taken vppon them their protection vnto Zuricke was sent a noble man whose name was Cl. Bradella and together with him came also the notable learned man Theodorus Beza who in all these actions had the greatest charge These men inquired howe the Senate woulde bee inclined howe the Ministers of the Church and howe Martyr himselfe if there shoulde bee any conference appointed and that hee by speciall name shoulde bee sent for by the king And when hee knewe that there was none for his part that woulde bee negligent in so godly a purpose the one returned vnto Geneua and the other tooke the right way into Fraunce Not many weekes after Beza being called vnto the conference went thither by post and Bradella returned to Zuricke bringing with him letters from the Queene Mother the King of Nauarre and from the Prince of Condie and the Admirall wherein they required of the Senate that Martyr might be sent vnto them and therewithall they sent letters patent of safe conduite that our men might see there was no perill therein Wherefore since it seemed that the matter was not to bee slacked the Senate gaue their consent to the calling and willed Martyr to prepare himselfe to the iourney At the same time by chaunce returned to the Court Mattheus Cognetius a verie excellent man the kings Embassador with the Heluetians who receiued Martyr into his traine and conducted him safe to Paris from whence he going to the Court was most courteously receiued by the brethren being saluted by the king of Nauarre and by the most noble Princes the Condie the Admirall was sent for to the Queene of Fraunce whom after he had saluted according to the accustomed reuerence and had talked as concerning his comming afterwarde he exhorted her to aduaunce the pure Religion For hee shewed her that by a godly reformation of the Church shee shoulde not onely doe good to the kingdome of Fraunce but also to all Europe because all men had cast their eyes vppon the kingdome of Fraunce He saide that great perils were at hande and appeared but yet that shee shoulde not feare them because God will bee alwayes present with those Princes which haue a care of this matter That he ayded Aza Iosaphat Ezechias and Iosias which corrected the people when they were altogether corrupted with Idolatrie That Constantius when hee had Collegues yea rather superiours with him in the Empire Dioclesian and Maximian yet durst embrace Christ That Constantine euen in the greatest daungers when hee had gotten Licinius an enemie to the Christians for his Collegue yet brought peace vnto the Church He said that if God had holpen those he woulde not bee vnlike vnto himselfe but euen the selfe same that hee hath bin before He saide moreouer that kings ought most of all to serue GOD vnto this ende that their labour may bee applyed not according to their owne will but according to his and that nowe this one thing was most of all to bee indeuoured that Religion and holy seruice might bee reduced to the first originals and that superstitions brought in might be remooued That God in deede coulde doe this without the helpe of Princes and that he sometime had so doone but yet that hee was nowe minded by an ordinarie way in this wise to make Princes glorious and therefore it was meete that they shoulde not forget that they are no lesse appointed to bee the keepers of the first table than of the seconde and so it was not lawfull for them to let slippe the care of diuine worshippe Hee added moreouer that they ought not to bee heard which affirme that this belongeth not vnto Princes since it is farre otherwise decreed in Deuteronomie and that Paule woulde haue a Magistrate to be the furtherer of good workes among which the worshipping of God is the principall The Queene testified that shee was desirous of the trueth and that therefore also shee sent for him that he might giue counsell how a concorde might bee made so as there might bee a peace made without offence of the aduersaries
of Guise and many Bishoppes also of the Court departed away In like manner the most part of our speakers seeing there was litle or no hope at all of renuing the Colloquie returned vnto their Churches And in the meane time were set foorth decrees whereby our sort were commaunded to yeeld vp the Churches yet was there graunted them a free libertie of preaching and places assigned wherein they should assemble together but yet vnder a certaine number prescribed Furthermore Armes was laide awaie on both sides and an Edict made that neither part shoulde speake ill of other for Religions sake Therefore when Martyr sawe that he was able to doe no more in this matter especially since hee had but small exercise of the French tongue he was minded to craue leaue to depart and for that cause went to the Prince of Condie and afterwarde was brought by him vnto the Queene in speaking with whom he said first we ought to render vnto God those things that belong vnto God vnto Princes those thinges that pertaine vnto them and for these causes hee saide hee was come thither that as touching God he might further Religion then that he might obaie her Maiestie which neuerthelesse hee did the more willinglie because shee was indued with excellent vertues whereof all men did speake honorablie and further because her kingdome was most notable that he she were of one countrie borne and most of all that he might obay the magistrate of Zuricke which was well minded towards the king and the Queene a matter not to bee contemned since it was of no small authoritie and power among the Swicers And further he added that hee in the matter of the Conference intermitted nothing which hee thought did serue to the purpose and that he dealt quietlie as shee commaunded him But whereas the matter proceeded no further hee saide hee was not in fault thereof but yet that some signe thereof woulde agree in time though none were had as yet Howbeit sincâ— nothing coulde nowe be doone he desired leaue to depart because hee was an olde man and that winter was at hande at which time the iourney woulde bee incommodious by reason of raigne Snow and shortnesse of dayes Besides this for somuch as hee had hearde that it was reported to her Maiestie that hee came hither as a straunger that sought nothing else but to raise vp seditions in the realme and that he delighted in such kinde of mischiefe hee besought her that she woulde not giue credite vnto such thinges since hee was a man altogether voide of such hainous crimes For that hee hauing beene at Strasborough afterwarde in Englande and againe at Strasborough then lastlie in Heluetia shee might from thence bee informed if shee beleeued not him that he alwayes sought peace and concorde so farre as it might bee agreeable with the worde of GOD. And he shewed moreouer that there was nothing that coulde perswade him hereunto for that as touching the kingdome he saide he was earnestly addicted thereunto from his ancestors and to the Queene much more since shee was of his owne Countrie and as it were light and glory thereof and that he was therefore so affected towardes her as if neede shoulde require he woulde willingly giue his life for her glorie and preseruation and that among the rest of the things which he chiefely desired was that shee with her children and kingdome of Fraunce might be in saftie which being so he desired to be dismissed not with disgrace but with her good fauour Hereunto the Queene benignly and courteously answered him and promised that he shoulde depart safe sure and that within a day or two She also desired him that if his trauell for the selfe same cause shoulde be againe desired he woulde not refuse to take in hand the iourney againe and she said she was not ignorant that the labour was great but that shee accounted the same profitable and necessarie And as for other mens accusations shee said that she had in deede heard manie thinges touching sundrie matters but that shee alwayes reserued the iudgement to her selfe and protested that shee did absolutely thinke well of him Ouer this Martyr giuing her great thankes as reason woulde require he made petition also for the afflicted Churches excusing them for taking possession of the Temples against the kings minde for when they hearde that the King woulde haue them to bee restored they obeyed him Hee added also that if any thing bee committed otherwhile by the rude and weaker sort it ought not to bee imputed vnto the doctrine After that he had bin dismissed of the Queene the Queene also of Nauarre and the king did most graciously bid him fare well So in like manner did the Prince of Condie and the Admirall Besides this the Queene Mother and all the Princes which wee haue nowe named gaue thankes by their letters vnto the Senate of Zuricke for sending of Martyr to the conference according to their request and therewithall gaue vnto Martyr his due praise Also the Condie and the Admirall at Martyrs departure assigned vnto him two of their housholde which were noble men and Captaines who conducted him safe vnto Tigure Heere might I beloued Auditorie recite the letters of Princes and learned men wherein they heaped vppon him the great praises of Religion learning faith and diligence howbeit the consideration both of my time and purpose suffereth not me to stay vpon these things Therefore since I haue hitherto declared in what places he did seruice to the Church by his teaching disputing I will now shew how much he furthered the same by his writings First therefore after he had forsaken Italie hee set foorth in his natiue language an exposition of the Apostolicall creede that he might giue an account to all men of his faith After that when he was come into England and in expounding of the xj Chapter of the first Epistle to the Corinthians had disputed many thinges of the Lordes Supper then at the ende of the Chapter hee purposely handled this question And first hee confuted that Coniunction wherein the breade and Wine are commonly saide to bee transubstantiated into the bodie and bloud of Christ which seemes to bee the neerest coniunction with thinges of the Sacrament Then did hee examine the opinion of others which defende that the breade and wine in their whole and true natures are retained in the Sacrament and so retained as they haue ioyned with them naturally corporally and really as they speake the true bodie of Christ and his bloude In the thirde place hee weighed the opinion of them which saie that these things are not ioyned one with an other anie other way than after a sacramentall manner that is by signification and representation Lastlie he shewed how the opinions belonging to the second and thirde opinion is gathered that which maie most of all seeme to belong vnto godlinesse in this sacramentall matter This treatise together with the
may be lawfull for them 73 a Scarsitie of them complained of 54a Vnto what things they doo call and not call vs 42 a The cause why they are contemned is their owne fault and how 31 a Of two things wherewith they should be indued 30 a b Whereof the laieng on of hands in making them might seeme to haue come 169a Why they are said to kéepe knowledge with their lips 29 a b They bind and loose and how 26 a b Who haue béene chosen such 49 b What danger followeth their error 21 b Their office and dutie 29 a b And of their corruptions 19 a b Whereto they doo and doo not carrie vs by the doctrine of the word 49 b They make not the word and sacraments better or woorsse 153 a 133 b That taking awaie of Ecclesiasticall lands must not discourage them from their function 122 b Ministerie whether it is to be forsaken bâ—cause the church-goods are pulled from it 15 b 16 a Why it is contemned 31 a The fruit and profit thereof 28 a The honour and dignitie 19 a 30 b The dutie and office thereof 48 b What good qualities are required in men before they be chosen into it 72 b 73 a Of taking and forsaking or refusing it for apparell sake 120 b Diuers meanes of calling speciallie to the same 159 b Wherevnto it dooth apperteine 124 b What spirit that is which God hath giuen them that be promoted therto 72 b Touching presentations and institutions of such as are to be preferred to the same 123 a What kind of men must be promoted to it of their charge 89 b 90 a It dependeth of God and his spirit 49 b The chéefe cause why manie are called backe from it 27 b 28 a A sermon of the profit and woorthines of the same 27 b and so forward Miracles doo not simplie confirme doctrine 160 a What works of God are so called 57 a b They haue béene doon by the aduersaries of God and why 160 a Of what things they be testimonies 159 a Moonks spoken against which allure children from their parents to make them Moonks 166 b Moorning for the dead 82 b 83 a Whether lawfull or not 151 b 152 a Where remedies in that case are to be found 83 a b Who in so dooing be void of christian hope 83 b Mortification of the flesh is a sacrifice 168 b Moses and of his beautie 158 a Of the brightnesse of his face 36 a What wée haue to note by his praieng on the mount with his hands lifted vp 162 b A comparison betwéene him and the scriptures 32 b His father in lawe a préest and a prince 158 b The sauing of him his killing of the Aegyptian c. 158 b Motions first are sinnes 68 a b 69 a How it is ment that they are not in our power 102 b Multitude and to doo as it dooth is no safe waie of dealing and whie 15 a b. Murthering of ones selfe and that it is not lawfull 167 a In what case it is permitted and not permitted 148 a Musicke of what kind must be had in the church 161 a The force thereof in the affections 160 b 161 a N. NAmes that we are taught to giue to them that be of our familie 146 b Nature how farre foorth shée and hir rules must be followed 162 b 163 a Necessitie absolute and by supposition 105 b 130 a What kind striueth with the will 105 a Augustine touching the Necessitie of sin 105 a 104 b In the not regenerate 126 b What it is to striue against Necessitie 128 b Noah a figure of Christ crucified 148 b His droonkennesse excusable 148 a Number of mankind soon increased 147 a O OBedience to be exhibited or denied 71 b vnperfect in the regenerate 103 a Christs spoken of to and fro 4 b 5 a b. Obiects and that we must not change the natures of them as how 66 b Oblations what and whose doo please God 133 a b What the Lord dooth cheefelie consider in them 16 a Offices of preferring vnwoorthie men to them 153 a b What things are woont to fray vs from the weightier sort 51 a That one by himselfe should not take all vpon him 162 b Opinions and the waie to confute the false 135 a Oracles of the Ethniks 38 b Why they doo now cease which in old time were so common 152 b Order and what the same is 25 a Oth what it is with the vse and abuse thereof 151 b The danger of taking a false one 75 b Lawfull and so are curses 164 b Thrée forms of them vsed in scripture 143 a b. P. PApists how they will that To doo and To sacrifice is all one 134a Diuers superstitions of theirs imurious to Christ 7 b 8 a Paradise where it was planted and néere what regions 145 b In the East 45 b How the things spoken thereof are to be ment 145 a Parents of how large ample a signification 166 b What we are to note by these words Honour thy Parents 166 b Passion of Christ distributed into certeine principall parts 6 a Both in himselfe and in his members 1. 2. 3. 4. 5. 6. 7 c. How to behold it fruitfullie 7 a Passeouer and why it was euerie yéere renewed 1 a The reason of the name thereof 139 b 140 a Pastors with a complaint against the false ones in the church 21 b Peace of two kinds 25 a warre must bée thought vpon in the time thereof 142 a b Of that which Christ hath brought vs 25 a Vnto what end God granteth and giueth vs it 142b 143 a Of the world and why it is so named 25 a Wherof that in conscience toward God procéedeth 30 a b The effects of that which Christ bringeth 25 b What God ment when in the couenant which he made with the Leuits he promised Peace 28 a b. Periurie and who are not excused from it though they sweare not 151 b Persecution Whether flight which hath the feare of death ioined therewith can please God 72 a 64 a b 65 a 154 b Whether the precept touching it were vniuersall 71 a It is perpetuall 69 a b 73 b How far foorth it may be lawfull for ministers 73 a In England for religion 95 a 92 a b Whether they that flie in such case doo forsake or béetake themselues to the church 75 b 76 a How it is no sinne 67 b Obiections and answers touching it 72 a b 73 a b c. Hard cases resolued 77 a b Remedies for them which doo reuolt in it 143 a 139 b 140. How it is a kind of confession 70 a b For whom it is lawfull and not lawfull 77 a b 78 a 80 a b A wise prouision 140 a Tertullians opinion touching it 71 a Whether it be against charitie 79 b 80 a The necessitie thereof for Christs sake and the reward thereof 142 a The apostles fled in such a case 71 a That of Dauid and