against the God of Daniel should dye The like decrée made Darius afterward Ib. 6. 23. So likewise our Magistrates ought wholie to take away all Idolatries blasphemies and superstitions so soone as euer they shall finde them out The Ethnick princes neuer thought that the care of Religion appertained not vnto their power The Ethnick Princes accounted the care for religion to be in thē Why was Socrates condemned at Athens I demaund not now how rightlie or iustlie for as it is thought in a manner of all men Anitus and Melitus lyed against him This I speake for that he was for no other cause condemned but for Religion Socrates was condemned by the Magistrate for matters of Religion as though he taught new Gods and led away the youth from the auncient and receaued woorshipping of the Gods and he was by a prophane Magistrate condemned Wherefore the Athenians thought that the preseruation and care of Religion belonged to their Magistrate Leui. 24. 16 The lawe of God commaunded that the blasphemour should be put to death not I thinke by euerie priuate man or by the priestes but by the Magistrate The Ethnick Emperours also in those first times did for no other cause rage against the Christians but because they thought that the state of Religion belonged vnto their iudgemēt seate And assuredlie as touching this opinion they were not deceaued For none as Chrysostome saith either Apostle or Prophet Chrysost reprooued the people either Iewes or Ethnickes because they had a care of Religion but they were deceaued in the verie knowledge as touching Religion because they defended their owne as true and condemned the Christian as vngodlie and blasphemous Constantine and Theodosius and manie other godlie princes are commended because they tooke away Idols and either closed vp or else ouerthrew their Temples Howbeit they did not these thinges in anie other respect than that they thought the charge of Religion to belong vnto them otherwise they should haue bin busie fellowes and should haue put their Sickle into an other mans haruest The Donatists tooke this in verie ill part and gréeuouslie complained thereof in Augustines time because the Catholick Byshops required ayde of the ciuill Magistrate against them Augustine But Augustine confuted them by the selfe same Argument which I haue a little before rehearsed And addeth this moreouer why did ye accuse Caecilianus Byshop of Carthage before Constantine if it be wicked for an Emperour to determine concerning Religion 32 Furthermore there is gathered by those things which the same Father wrote against Petilianus and against Parmenianus also in manie other Epistles how that the Donatists accused Caecilianus as it is said before Constantine the Emperor who first referred the cause to Melchiades bishop of Rome And when by him they were ouercome they againe appealed to the Emperor neither reiected he their appellation frō him Appellatiō from the Pope to the Emperour in matters of religion but committed the matter to the Bishop of Orleance by whom they were againe cōdemned Neither rested they so but they appealed againe to the Emperour who heard them decided their cause condemned them and by his sentence quitted Caecilianus Where are they now which so often and so impudently crie The right of calling Councels in the Emperours that there is no appealing from the Pope and that the causes of Religion belong not to the Ciuill Magistrate To whom in the olde time belonged the right of calling generall Councels pertained it not vnto Emperours As for the Councell of Nice the Councell of Constantinople of Ephesus and of Chalcedon Emperours called them Leo the first of that name prayed the Emperour to call a Councell in Italie because he suspected the Gretians about the errour of Eutiches and yet could he not obtaine it And the Bishops were called togther to Chalcedonia whereat the Emperour was also present as was Constantine at the Coūcell of Nice Neither doe I thinke that they were there present to sit idle and to doe nothing but rather to set forth vnto the Bishops what they should do and to prouoke them to define rightly Theodoretus Theodoretus telleth that Constantine admonished the fathers to determine al things by the scriptures of the Euangelists Apostles Prophets and scriptures inspired from God Iustinian also in the Code wrote many Ecclesiasticall lawes of Bishops of Priestes and other such like Yea and Augustine himselfe hath taught that the Magistrate ought after the same maner to punish Idolaters and Heretikes Augustine with the same punishment that he punisheth adulterers withall for so much as they commit whoredome against God in minde which is much more heinous thā to commit whoredome in bodie And looke by what law murtherers are put to death Whoredom a more grieuous crime than adulterie by the same also ought Idolaters and Heretickes be punished for that by them are killed not the bodies but the soules Although the common people are stirred vp onelie against Homicides because it séeth the bloud of the slaine bodies but séeth not the death of the soules Surelie it is profitable that the Magistrate should take this care vpon him and by his authoritie compell men to come to the Sermons and to heare the word of God for by that meanes it commeth to passe that through often hearing those things begin to please which before displeased God hath prospered those Princes which haue had a care of Religion As the histories teach God hath oftentimes made godlie Princes famous through most noble victories which haue had a care of these things 33 Besides it cannot be denied but that it is the Magistrates dutie to defend those Cities and publike weales ouer which they are gouernors and to prouide that they take no harme Seeing then Idolatry is the cause of captiuitie plague famine ouerthrowing of publike weales shall it not belong vnto the Magistrate to represse it and to preserue both the true and sounde Religion Lastlie Paule teacheth fathers to instruct their children in discipline and in the feare of God But a good Magistrate is the father of the countrie wherefore by the rule of the Apostle he ought to prouide that subiects be instructed as common children Neuerthelesse Kinges and Princes which saie that these things pertaine not to them do in the meane time let giue and sell Bishopricks Abbies and benefices to whom they thinke good neither thinke they that this belongeth not to their office onelie they thinke that they ought not to take knowledge of matters of Religion and they neglect to prouide that they whom they promote to most ample dignities should execute their office rightly This therfore onelie remaineth for them euen that God himselfe will at length iudge of these things and reuenge their negligence The fourteenth Chapter Of the office of Magistrates especially in exercising of Iudgement PRinces for the most part in the time of great quietnesse In 2. Sam. 8. 15.
are continually preserued after one order as though they may in no wise be chaunged where neuerthelesse it may be and daylie commeth to passe that those things which in olde time were good doe vtterly degenerate The Church of the Hebrues in the olde time was verie acceptable vnto God 1. King 9. 2 Mat. 21. 13. Ier. 7. 11. so long as right religion florished therein but when that was afterward polluted that which was the temple of God was turned into a denne of theenes which they not considering trusted vnto it more than was méet always crying on this wise The Temple of the Lorde Verse 4. c. as though their common wealth shoulde not perish so long as the Temple remained Euen so our aduersaries thinke so that the name of the bishops church and the outward pompe and shewe of the ministerie bée at Rome there the Church is when as they haue subuerted all things which make to the nature of the Church of Christ It is a grieuous crime to depart from the Church but when that is called the Church which is not who will disallow the departing from thence The Hebrues in the time of the Apostles bosted that they had the Church but séeing they refused the Gospell of the sonne of God the Apostles vpon iust cause departed from theÌ„ And this did Ezechiel beforehand declare in the tenth Chapter Verse 18. when he saw the maiestie of God lifting it selfe vp into heauen and forsaking the Temple of Ierusalem Besides this Iosephus testifieth that when the Roman warre was at hand there were voices heard from the secret places of the Oracle who oftentimes repeted Let vs depart from hence And the ecclesiastical historie bewraieth that the Christian Church which was at Ierusalem was translated to Pella when the war was at hand Againe into Chaldea the Church of the Iewes remooued vnder Nabuchad-nazar So as ther is no cause why these men should assure themselues that the continuance of the Roman Church is vnchangeable 39 But some of them say that among the people of Israel changes were easily made but after the comming of Christ and that the seate of Peter was setled in the Citie of Rome it is not to be thought that these alterations would at any time happen But let them tell vs what assurance they haue aboue other Churches Whether the Roman Church shall neuer change his place If they goe about openly to perswade that the Churches of Constantinople Alexandria and Antioch are subuerted wherfore be they exempted from the like mutations Assuredly Paul did not so thinke For vnto the Romanes speaking vnto the nations conuerted vnto God he saith Ro. 11. 21. that they shoulde diligently take héede to themselues because God who spared not the naturall braunches would in like manner not spare them Wherefore they erre as farre as heauen is wide if they affirme that Christ and the holy ghost are so bounde to the seate of Rome as they will neuer go from thence So long they tarried there as that Church did leane vnto the true foundation But when it began to be founded vpon the sand of mans traditions it was subuerted Neither can it be saide that it is of God séeing Christ prescribed a rule that they be of God which heare the worde of God Rom. 8. 47. And afterwarde of them which boasted themselues to be the Church he boldly pronounced yee heare not those things because ye be not of God And what congregation can there be of the Church if it be not of God And the cause why the Romanists admit not the worde of God is for that they perceiue it to be woonderfully against them Furthermore what Church I pray you can that bâ— which iudgeth not it selfe to stande safely vnlesse that Christ and his word be driuen away He that beléeueth not those things let him more narrowly behold their dealings They haue transformed the Church into a court or place of iudgement for so they speake among themselues and these words they vse euerie where and moreouer a farre greater labour is vsed in the stile of Chauncerie which consisteth altogether of frauds and guiles than in any studies of diuine things Gregorie in the register the 4. booke in the epistle 251 and 55 writing of the holy ministerie faith that séeing it is fallen within it cannot long stand without This did he iudge 800. yeares past And shall we thinke that that Church hath truely stoode hitherto Malachie in the second Chapter saith Verse 8. Because ye haue gone out of the way and haue caused manie to fall therefore haue I made you to be despised Wherefore in going from the Romanists we haue not forsaken the Church but haue fledde from an intollerable yoke and from the conspiracie against the Euangelicall doctrine It is a woonder that these men would perswade Christians that it should be permitted them by God without any limit yea continually to wast the vineyard of the Lord to yéelde no fruite for it but to murder the seruants of the Lorde which are sent vnto them to demaund any fruite Vndoubtedly they be much more foolish than the Hebrues which answered Christ when he had put foorth the parable of the vineyard He will cruelly destroy those wicked men Mat. 21. 41 and wil let out his vineyearde vnto other husbandmen Why doe not these men remember that it was said of the verie trueth it selfe vnto the Iewes Ibid. ve 43 The kingdome of God shal be taken from you Séeing then they be in the same faultes séeing the cause is all one séeing he is the sonne of God I sée no cause why wée should doubt but that the power dignitie and true nature of the Church is taken away from them But to disprooue this our departure they bring a place out of the epistle of Iude which blameth the wicked because then haue separated themselues But the answere is readie A place of Iude expounded because it ought not to bée ascribed vnto vs that wee haue departed from the Pope God hath seuered vs from him as it hath béene shewed by his Oracles and precepts Acts. 4. 19. neither could we forget the saying of the Apostle that we must rather obey God than men Euen as when there is a iust diuorce for adulterie Matt. 19. 6. man diuideth not them whom God coupled together but God himselfe by his word and law seuereth man and wife in that case 40 Also they inforce against vs as they thinke a verie strong reason Whether al that hitherto haue liued vnder the Pope haue perished in demanding whether all men that were before vs and haue liued vnder the obedience of Rome are perished yee say they are nâ—we men and lately spruÌ„g vp séeing yée were scarsly to be séene 30. yeares past or thereabouts But there be aboue 900. yeares past since Boniface the 3. whom ye make author of the Popedome It were most absurde to be said
Ciuill trouble was that the King would haue had his dominion to inioy the commodities of life and to florish in wealth and abundance but those good things were maruelouslie diminished and extenuated through want of Raine and dryth of thrée yeares space So as the common wealth was troubled both as touching Religion and also the necessarie helpes of this life This in effect is the chyding of Ahab the King against Elias But now must we consider how Elias behaued himselfe with the King Doubtlesse he committed nothing vnworthie of a Prophet and legate of God He dealt constantlie Elias defended the dignitie of his office and with valiant courage defended he the ministerie of Gods worde He humbled not himselfe at the Kings féete he craued no pardon neither did he promise that he would amende if he had doone any thing vnacceptable vnto him not that he was proud or arrogant but because hee sawe that this accusation did directly assaile the word of God as though the disturbance had risen thereby If hée had béene to deale in his owne priuate businesse I doubt not but that he would haue vsed modestie méete for a godlie man but to haue the estimation and dignitie of the high God to be impaired he might not abide Wherefore he aunswered It is not I that trouble Israell but thou and thy fathers house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vseth a contrarie accusation and returneth the crime vppon the accuser that is vpon the wicked King Neither must he be accused of insolencie because as Paule hath declared to the Galathians the 1. Gal. 1. 8. Chapter Hee must bee taken accursed whosoeuer although it shall bee an Angell that teacheth otherwise than the gospell or truth of God sheweth it selfe And if Angelles are not exempted Kings also must not be exempted Doubtlesse it behooued Elias to haue a great spirit that hée should aduenture to oppose himselfe against a furious King The selfe same thing also did Iohn Baptist shew Matt. 14. 4. who set himselfe against Herod otherwise a most cruell King Helias addeth a cause why Achab his ancestors troubled Israel namely for that they forsooke the true God and who was the GOD of their Fathers and contemned his commaundementes and lawes seruing strange Gods This he saith was the originall fountaine and roote of disturbance And for because this is a great matter and that the knowledge thereof serueth verie much for these times wherein the Papistes say that we be the disturbers of the Church and the authors of sedition and we in like manner returne vpon them that these euils haue sprung vp from themselues it shall be verie necessarie for determining of the cause Of trouble or sedition to speake somewhat herein as touching trouble or sedition And what the worde of troubling signifieth and from whence the translation was deriued I haue expressed a little before Now let vs come to a iust definition of the thing The Etymologie of trouble or sedition Vlpianus But first I thought it good to shew the Etymologie of that worde namely Trouble Vlpianus according to the opinion of Labeo in the Digestes in the Title Vi fractorum bonorum saieth in generall that this worde Tumultus is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Cicero Tumultuari Cicero in the 6. Booke De Republica as it is reported wrote that sedition is a disagréement of men among themselues when one draweth one waie and another another waie The Gréekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Authors of sedition and trouble the Hebrewes call Hakerim the Gréekes cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is troublers And thus much as touching the word 3 But as concerning the true nature or definition Sedition defined Sedition or trouble belong to the predicament of Action For they which make any trouble doe it either by iudging of contrarie and diuerse things or by vttering of the same or else by perfourming of them by the worke it selfe It is an Action I say not naturall but voluntarie which is referred vnto vice The next generall worde thereof is contention Séeing in euerie trouble men contend one against another Vnder this generall worde there may be reckened foure kindes The kinde◠of sedition For the same happeneth either amongst many or else betwéene one or two If there be many that contend those either bee kinsfolkes and néere friendes or else they be forreiners and straungers Plato in the 5. Dialogue De Republica saieth that the Gréekes be kinsfolkes and friendes and the straungers he calleth Barbarous If wee shall contende with such men he thinketh it to be warre but when the Grecians fought among themselues that he said belonged vnto sedition But and if the contention be about holie and religious things that is commonly called Schisme When a contention is named Schisme but if a contention be stirred vp betweene one or two then it is a braule as the same Vlpian affirmed according to the opinion of Labeo in the Lawe before alleaged Neither will they haue it to be a trouble or Sedition if two or thrée or foure contend among themselues but as they say there must be a good manie These be the chiefe kindes of contention Howbeit of warre brawling I will not now treate But trouble Schisme that is sedition aswell in religious things as in ciuill things I will comprehend in one 4 And forsomuch as Actions are woont to be knowen by the obiectes that is by the matter about which they bee occupied as sight is knowen because it consisteth in the apprehending of light and discerning of colours also hearing because it admitteth soundes and wordes therefore must wee consider what doeth sedition or trouble and about what things it is conuersant We say that the same argueth a Priuation of two most excellent things to wit of Order and of vnitie What is Order Order if we credite Augustine is a disposing of things like and vnlike giuing to euerie thing their owne places All things in the world be not equall and after one sort But then are they said to be in order when they be well disposed obtaine places fit for themselues And mens actions haue then an order when they are tempered to things according to their owne state and dignitie Whereuppon Chrysostom excellentlie well wrote in the 23. Homilie vppon the Epistle to the Romanes That God appointed amongst men manie differences of Rule and subiection For we finde there be Maisters and seruants Parentes and children man and wife Magistrate and subiects Olde men and young men but the Actions of men will not be set in order vnlesse they be made agréeable vnto these and such like degrées But this cannot be doone vnlesse things be ordered according to the rule of the lawe Wherefore séeing trouble is said to take away order we perceiue that the same taketh away the lawe which
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
inserted into the Common places you shall find the Disputations which he made at Oxford with certein learned aduersaries of the Gospell and also a notable sermon of reedification of the church and some learned epistles neither in the Latine booke nor before extant in print but brought to light by mine owne industrie and diligent search And least anie should mistrust that I being not exercised in the studie of diuinitie might not be able to performe so great a charge and faithfullie to translate so notable a worke wherein is comprehended so manifold learning so incomparable knowledge and so diuine vnderstanding especiallie I liuing in the Court as it were in continuall peregrination and as a Rechabit among the children of Israel I thought it good for the satisfieng of you my deere and welbeloued brethren in the Lord to let you vnderstand that although the time of comming foorth of the booke were hereby prolonged yet the faithfull translation of the same was nothing hindered For by this meanes I had fit oportunitie to confer and examine the same with sundrie persons of great learning and iudgment neither did I presume to bring it into light before I had found out the perfect sense of euerie thing and was fullie resolued in euerie word clause and sentence which was hard or doubtfull And herewithall adde that what want of skill soeuer might be ascribed vnto me that hath my care and diligence fullie supplied Wherefore all godlie Readers being by this means persuaded it shall be verie profitable for them to bestowe some time in the studie of this booke whereby perhaps the better learned themselues may more readilie with greater light discerne the hardnesse and doubtfulnesse which otherwhile appeereth in the Latine booke especiallie where some of the ancient fathers be cited Whereby also the lesse skilfull and learned sort by applieng their minds to the reading and remembring of those things which they shall find herein shall be fullie satisfied in the greatest matters and be able to stop the mouthes of the most learned aduersaries in the cheefest controuersies of religion And for this cause would I exhort the ministers of the word not to let passe so good an occasion Whome in the name of Iesus Christ I exhort that they hauing taken vpon them so weightie a charge will not be negligent in their excellent vocation but will wholie dedicate themselues daie and night to all maner of godlie readings necessarie for their function For the better performance whereof if they doo not knowe how to order their studies and to benefit the church I haue at the end of this Preface set downe a breefe waie and example for them to follow with the right vse of common places of the scripture Wherewith if euerie one bicause of my breuitie shall not thinke himselfe satisfied I refer them which vnderstand the Latine to Hyperius an excellent writer to this purpose in his booke De ratione studij Theologici where they shall bee fullie instructed And when they are by this maner of meanes made fit harolds to proclame the name of the Lord in Sion I would desire them and all other which seeke the truth and would gladlie haue the church of the Lord to be restored to the right forme that God hath prescribed in his holie word that they will set to their hearts and hands to the building vp of the same and indeuour by all meanes possible to reduce the wandring flocke vnto their owne sheepefold And first of all ye my good Lords whome I honour reuerence and obeie in my heart with all dutie and seruice ye to whom the seruant of God our deare Souereigne hath committed the sword of gouernment ye which be the nurses and pillers and defenders of the English church ye which be vnto vs as Moses Iosua and Samuel to the children of Israell continue ye the great care and zeale that ye haue alwaies borne to the true religion and prouide that both by the faithfull execution of hir Highnes lawes and by the vertuous example of your owne life the church of England may be commended and well spoken of among all nations But principallie I beseech you put to your helping hand that the Bishops pastours and all others that haue anie commission to gouerne the church and causes ecclesiasticall be so chosen as their godlines of life be of all men allowed their soundnesse of doctrine cleerelie approoued their boldnesse in professing throughlie well tried their gifts of edifieng of all men perceiued and which seeke not for the desire of honour but receiue for edification of the church the liuings honours and authorities giuen vnto them which being performed ye shall be rid of infinit care and businesse otherwise your labours will be no whit lessened nor your heauie burthen lightened but the appeales vnto you will be dailie increased and the troubles of the church remaine vnpacified And this will be one speciall furtherance to the building vp of the Lords temple Furthermore ye that be the Bishops and cheefe Prelates of the congregation my honourable Lords and reuerend fathers in Christ which haue committed vnto you the care of the Lords house and of the ministers of the same I beseech you for the discharge of your owne offices and consciences for the more speedie reedification of the temple and for the desire ye haue of the chosens felicitie ye will haue a watchfull eie vnto your charge and that ye will neither for fauour nor for affection nor for priuate commoditie no nor at the speciall sute of anie mortall man admit anie other ministers than such as bee learned graue and of good report among all men and vnto whom God hath giuen gifts to edifie in the congregation That ye will likewise prouide by your gouernment that all things may be doone to the glorie of God to spirituall edification and to a decent order in the church That ye suffer no notorious fault to escape vnpunished and that there be no occasion giuen to the aduersaries to speake euill of the Gospell for your sakes That ye will by all meanes possible reconcile the diuersitie of opinions and make that we may speake and thinke and beleeue all one thing in Christ Iesus That ye will liue in a continuall peregrination in your diocesse and not onelie visit all your particular churches if it be possible by your selues if not by your faithfull and well chosen officers but eftsoones also search and inquire whether your decrees be executed and all disorders amended Remember if anie part of the Lords house fall to decaie by your default it shall be required at your hands but if it be kept in good plight by your diligence and good ouersight ye shall reape an incomparable reward in the kingdome of heauen What remaineth now when ye and other excellent men haue by your writing and by your teaching and preaching both confirmed the true religion and confuted all superstitious doctrine but that all the aduersaries will be
things which are offered by the word of God For who can woorthilie expresse vnto what miserable and horrible mischances this bodie of ours is cast out It is sicke it is wounded it is dissolued made crooked torne and maimed Oftentimes men become blind oftentimes deafe And as touching the mind they are oftentimes mad oftentimes frantike and they that most labour about the truth can not attaine to the knowledge of the same without intermingling of infinite errours How could the Ethnikes boast of vertues Naturall vertues are testimonies of our calamities The end of temperance as the chéefe good things séeing we haue them as witnesses of our calamities To what purpose serueth temperance which is therefore giuen to bridle drunkennes gluttonie lusts and the foule and shamefull motions of the mind For these things declare that it hath no place but in minds which be yet subiect to corruption The which corruption the more inward it is the more miserable it maketh vs and as a domesticall enimie violentlie assaileth the secret parts of our harts These affections saith Augustine are vices Rom. 7 19. bicause as Paule saith they hinder vs that we cannot doo those things which we would Besides The end of wisedome what is the part of wisedome but to foresée that by errour we be not deceiued in the choise of good things and auoiding of euill Certainlie if we were not bewrapped in errours and darknes we should not néed of this remedie But séeing it is vsed it argueth that men are not yet happie but are folded in great and gréeuous errours vnlesse wisedome doo helpe on euerie side Also iustice The end of iustice whereby euerie man commeth by his owne is necessarie for none other cause but to suppresse robberies extortions and violent dealings And yet neither can that so preuaile among men but that iust and honest men oftentimes suffer manie things both shamefullie and vniustlie The end of fortitude Now what shall we speake of fortitude The same doubtlesse armeth men patientlie to abide all sorrowes dangers torments yea and death it selfe if necessitie shall require Among those so great euils these wise fellowes durst appoint the chéefe goodnes Which euils neuertheles they said might sometime be so increased as a man may kill himselfe Oh happie life crieth Augustine that séeketh the helpe of death to finish it For if it be happie why doo they cut it off and shun it But if it be miserable why doo they place in it the chéefe goodnes Thus are they derided of God bicause they despised that hope which is neither séene nor attained vnto by mans reason And bicause they mocked it when they heard it preached in the woord therfore hath God by his heauenlie doctrine condemned them as fooles ridiculous persons Out of the Preface vpon the Epistle to the Romans 2 Another sort doubtlesse perceiuing the often fallings into wickednesse and that of verie excellent men thought by their religious procurements yea rather by their superstitions and worshippings deuised of themselues to cause God to be fauourable vnto them of whom afterward they might obtaine all good things The commō opinion of the chiefest good The Philosophers puffed vp thorough their knowledge of naturall things And this for the most part was the opinion of the common people who after a sort iudged not so euill as did the Philosophers For these men were so puffed vp in the pride of their vertues and ciuill duties and with the knowleges of natural things that they thought these things to be sufficient vnto themselues for the obteining of felicitie But the common people were not ignorant both of the filthines of sinnes and of the dailie offendings of the Maiestie of God Wherefore they thought it good to flie vnto religions the which since they had them not pure and vncorrupt they fell into idolatrie The Hebrues opinion of the chiefest good And here came in the Hebrue people among them and tooke part with both For by reason of the ten commandements they boasted that they had the summe of all vertues among them and that if they fell at anie time from them they had ceremonies prepared for them whereby they might make satisfaction Against these things Paule disputeth in his Epistle to the Romanes Paules iudgement concerning the chiefest good and sheweth that it cannot be that we should obtaine righteousnes by morall or naturall duties bicause as well the Iewes as the Gentiles doo not in their life and maners expresse so much as they acknowledge that the lawe of nature or Moses lawe requireth Neither must we grant that we can fullie and perfectlie obserue the lawe For then might we attaine vnto perfect righteousnes by woorks which would be a plaine absurditie For herein standeth our righteousnes that our sinnes shall not be imputed vnto vs but the righteousnes of Christ shall be imputed to the beléeuers No doubt but there happeneth some renewing when we being iustified doo worke rightlie but yet this is not through perfect Also grace is giuen to the regenerate but yet not such as remooueth all the lets which doo hinder the perfect kéeping of Gods lawe Neither doo wée in the teaching herof affirme paradoxes or strange opinions or set forth things that be contrarie vnto Paul but wée chéeflie maintaine those things which are most agréeable to the apostolicall doctrine But as for the rites and ceremonies which on the other side the Iewes brag of when they be without Christ and faith they are accounted detestable before God as Ieremie Esaie and the prophets which were interpreters of the lawe haue most plainelie taught By all these things it is easilie gathered that whereas all men of all ages professed themselues to séeke for the chéefest good yet that they which wanted the true and perfect knowledge of God did as it were but grope after it in the déepe darknes and weried themselues in booteles labors These things being on this wise declared I will now more largelie and particularlie treat of humane ends following speciallie the course of Aristotle and will shew betweene-whiles wherein he as touching this matter agreeth or disagreeth with the holie scriptures 3 Aristotle in his first booke of Ethicks In the commentaries vpon Arist Ethicks Cap. 1. indeuoreth to prooue that before humane things there is set foorth some certeine end bicause all humane things desire some good thing and that good thing wherevnto they tend hath the consideration of an end and so humane things haue a prescribed end And therefore doth he make mention of good bicause it is the chéefest thing whereof felicitie hath his name and bicause the respects of good and end be verie néer alike in so much as some haue thought that good and end are all one And therfore Aristotle commendeth the old prouerbe that All things doo couet good which may not be vnderstood of anie one thing for it can not be that there should be some one certeine
euen without them both they may haue their being and also may exercise their owne actions For they loue they desire they vnderstand euen without bodies 15 Now we must sée what they can doo Two sorts of power of the spirits Their power is of two sorts one in vnderstanding another in working But we will sée what is to be attributed vnto them in both kinds Of the knoledge which they haue That spirits doo knowe manie things we haue no doubt for after the opinion of Lactantius Tertullian Capella Looke In 1. Cor. 12 2. and Plato in his booke intituled Cratylus they be called Daemones quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à sciéndo that is of knowing Whether they know of things to come But peraduenture you will demand whether they also knowe things to come for the which things chéeflie their counsell is demanded I answere that things to come are not alwaies knowne after one maner First things to come are not knowne as things present but of God onelie for he within his compasse comprehendeth all the differences of times For as Paule saith All things are naked laid before his eies Heb. 4 14. Others doo not presentlie sée the effects of things but by reasons they gather of things to come and that manie waies For first they sée the causes of things and by them gather of the effects which shall afterward followe But of causes some are necessarie and some not necessarie of necessarie are such as be contained in the mathematikes and in the opposition or coniunction of the heauenlie spheres So doo men which be skilfull in the stars foretell manie yéeres before hand what time eclipses shall happen afterward Other causes sometime are not necessarie or certeine for their effects may be hindered and such are those which are called things seldome happening or things that may happen this waie or that waie So the mariner pronounceth of the tempest and the physician of the pulse 16 Then if there be such knowledge granted vnto man How the spirits knowe of things to come much rather must the same be granted vnto spirits For they are not let by the heauines and lumpe of the flesh as men be besides this continuance and experience is a furtherance vnto them For if that old men doo sée manie more things than yoong men doo The old age of spirits then is it credible that spirits which liue for euer doo knowe verie manie things and if they haue bodies proper and of their owne as some thinke they haue such as are nimble and readie The nimblenes of them so that in a verie short space they can flie to and fro ouer all places of the world and make relation what is doone euerie-where And for that cause Tertullian calleth them Tertullian Flieng spirits When they doo these things they may séeme to be prophets bicause they foreshew such things as are afterward declared vnto vs in writing And Augustine De ciuitate Dei saith Augustine that They foreshew these things that they might be accounted for prophets And in his booke De genesi ad litteram he reciteth an historie of a certeine man who as he saith would take meate at no mans hands but at the hands of a certeine préest and that whereas the préest dwelled far off about the space of fiue mile from him he was woont to tell before hand Now is he comming out of his house now is he onward in the waie now is he in the tauerne now is he come to the field now is he at the doore But Augustine denieth that this kind of foretelling is prophesie for if a troope of soldiers should come from some place A similitude the watchman from the top of a tower spieng them comming should declare that within short space they would be there he saith that he neuerthelesse cannot séeme to be a prophet Moreouer spirits may foretell those things which God commandeth them to doo Spirits may foretell things commanded them by God as oftentimes it happeneth for God dooth oftentimes command them to wast and destroie countries And as Dauid saith He destroied Egypt by euill angels So in Samuel Psal 78 49. 1. Sam. 28 verse 19. the diuell foretold that Saule the next daie after should die for he was then in the bondage and possession of the diuell Further when they sée that they haue a bound prescribed them they promise so they may haue some little gift giuen them that they will rage no longer Spirits of the aire An other reason is for that they be placed in the aire and from that region as out of a watch tower they perceiue the influences and euents of things much more easilie than we can They see the scriptures of the prophets Besides this also they sée the scriptures of the prophets and whatsoeuer is doone in the church and although otherwise they knowe manie things yet are they much better learned both by meanes of the scriptures and also for bicause they sée what is doone in the church Wherefore Paule vnto the Ephesians saith Ephe. 3 10. that The hidden mysterie of Christ is made manifest vnto principalities and powers in the heauenlie places And whereas Hermes Trismegistus foreshewed vnto Asclepius that there would be a fall and desolation of idols and lamented the same Augustine saith in his booke De ciuitate Dei that he might vnderstand that by the predictions of the holie prophets Manie times also doo they knowe for that they be present at the counsels of God and are called to execute his commandements For so when GOD was taking counsell to deceiue Achab the diuell stood foorth and promised that he would be A lieng spirit in the mouth of all the prophets of Achab 1. Kin. 22 22 and a certeine other spirit obtained of God to forment trouble Iob. And it is no maruell Iob. 2 6. for the diuell is the minister of God to doo execution Howbeit when they be thus called to the counsels of God they sée what he hath appointed to doo They gather the causes by the effects Oftentimes also by effects they gather the causes of things as if they sée a man liue well and godlie they suspect that he is a chosen of God for good déeds be the fruits and effects of election in like maner if they sée a man to frame himselfe well vnto religion and to knéele deuoutlie they thinke he praieth although they cannot descend into his mind 17 But although they can by so manie waies and meanes knowe things to come Why the spirits are oftentimes deceiued yet are they oftentimes deceiued and that for manie causes first bicause God can let the causes of things God can let the causes how certeine soeuer they be though they be neuer so certeine or necessarie When the children were cast into the burning fornace it was certeine that they should be burned but God did
so as I will denie him in the meane time to inioie whole and perfect felicitie He shall verie well by his example instruct and teach others yet shall he not perfectlie and all maner of waies be blessed These things be so verie true as euen they which professe the Stoicall discipline must whether they will or no yéeld vnto this opinion For Cicero in his fift booke of Tusculane questions at the beginning saith If vertue be not of such strength that it can defend it selfe I feare me least we are not so much to leane to the hope of a blessed life vpon confidence of vertue as it may séeme that we haue more néed to praie for it Verelie I my selfe when I consider those chances wherein fortune hath excéedinglie exercised me I begin to mistrust this opinion and otherwhiles also stand in great feare of mans weakenes and frailtie For I feare least that when nature gaue vnto vs weake bodies and with them ioined vncurable diseases and intollerable gréefs it also gaue minds agréeable to the gréefs of the bodies and seuerallie intangled with the vexations and troubles therof But herein I reforme my selfe that I iudge of the strength of vertue according to other mens nicenes and peraduenture according to mine owne not according to vertue it selfe c. How he doubted and in a manner became of this opinion he plainelie expressed in these words and it maketh no matter that he saith he reformed himselfe bicause that is vncerteine and he addeth this word Peraduenture which is a token of doubting Moreouer what is so certeine as that Cicero himselfe in his fourth booke De finibus disputed against Cato who had before in the third booke extolled the opinion of Zeno and the Stoiks to the heauens Yea and the Stoiks as in vertue alone they boasted that they were blessed That the Stoiks reposed not themselues in vertue alone yet did they not repose themselus in that alone but called the powers of the bodie the purenes of the senses dignities riches and such like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Things comming naturallie without anie other beginning which Cicero calleth Things produced promoted principall aduanced aboue other With the sense of which words if we would vrge the Stoiks we shall say that they attribute more vnto this kind of things than the Peripatetiks as they which doo name those things principall and aboue others whereas the Peripatetiks call them indéed good things but yet of the lowest degrée and which are not of much account being compared with iust and honest things and therefore as the time serues to be contemned and not much to be desired I knowe indéed that the Stoiks doo call these things principall and chéefe while they be compared with their contraries not when they be compared with vertues but yet by these their new and made words they attribute verie much to this order of things when they call these things Commodities things to be preferred of chéefe regard and their contraries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as who should saie Discommodities and things reiected Wherefore though the Stoiks would contend with the Peripatetiks in talke yet in reason and in the thing it selfe they agrée with them The Stoiks delight in a magnificall kind of speach and onlie in words bring in an vnsensiblenes of passion which when they come afterward to the matter all men féele by experience that it is quite differing from our senses and from our tried customs and also verie far from the strength of our humane nature 26 And I doo not thinke that I should lightlie passe ouer those things which I cited a little before out of the fift booke of Tusculane questions If saith Cicero vertue had not helpe inough in it selfe that then we must make our praiers for the same What is this we heare As though if vertue were sufficient in it selfe is there nothing then to be wished for or to be desired of God as if we had all things consisting in our own selues Shall Tullie on this wise in making more of vertue than is requisit take awaie godlines which is the chéefe vertue of all others by abolishing the inuocatiō of God Trulie euen thus did the Stoiks thinke That the Stoiks opinion is far from religion For Seneca writeth that Iupiter can doo no more than a good man Wherefore the Stoiks vsed no lesse magnificall kind of speach than their doctrine was altogither differing from religion Which I doo not therefore saie as though I endeuoured to pronounce Aristotles opinion to be godlie and religious but to giue warning that the Stoiks are not so to be estéemed That the Stoiks are more to be borne withall than the Epicures as though in praising of their vertues they drew verie néere as some thinke vnto the christian doctrine Yet will I beare more in this behalfe with the Stoikes than with the Epicures bicause they speake in a maner alwaies that which is agréeable to their owne opinion whereas the Epicures manie times affirme things not agréeable to their owne rules Bicause Epicurus accounteth gréefe for the chéefest euill he also placeth pleasure of the bodie or voidnes of sorrowe to be the chéefest good If he be tormented or descend into Phalaris bull and tell me how swéete this is as he boasteth that His wise man will saie without doubt he shall speake most inconstantlie and such things as no maner of waie accord in themselues Let these words so glorious and woorthie of memorie be left vnto the Stoiks which so boast of their vertues as they thinke that a wise man indued with them shall neuer bée without happines Neither can they persuade their mind that séeing felicitie dooth euermore accompanie vertues it will then forsake them and that it will staie vpon the threshold wherein they enter into the prison as though it may not be lawfull for it to enter into a sorrowfull place nor as said Theophrastus to ascend vpon the rocke or whéele of torment Theophrastus no doubt was far wiser than Epicurus For he which sawe that by the Peripatetiks doctrine was required vnto ciuill felicitie whereof we now intreate both the goods of the bodie and the goods externall the verie same man vnderstood how vnpossible it was that euen the wisest man should be blessed in torments miserie But Epicurus who was delighted with such a chéefe good as we haue now declared will speake things neither méete nor agréeable to his purpose while he speaketh so magnificallie and vseth such glorious sentences But yet this is no maruell for he contemned Logike which is the right meanes of disputing but of this thing we haue spoken enough What the holie scriptures teach hereof Psal 49 6. 26 Let vs now sée what the holie scriptures saie herevnto trulie they make no mention of vertues when they shew the felicitie of man In the psalme wherin is rehearsed the opinion of the common sort which thought him to be happie that
and vertues Ierom. Wherefore Ierom vpon the sixt chapter of Matthew hath this saieng Matt. 9 10. Christ indéed went to the feasts of sinners but to the end he might haue an occasion of teaching and to recompense their inuitings with spirituall bankets Neither is there anie mention made there but of such things as Christ himselfe either spake or did or else what was the power of his doctrine c. The verie same waie did the prophets in old time vse when they were conuersant with idolatrous people Nor otherwise did the apostles when they were sent by Christ to be conuersant among the Ethniks Neither did Paule when he came to Athens Acts. 17 23. disdaine to haunt vp and down those idoll temples and there verie diligentlie and exactlie to vew the titles and inscriptions of the altars By meanes whereof he found that inscription Ignoto Deo that is Vnto the vnknowen God and therof he gathered matter for an excellent sermon which he there made that he might after a sort reprooue the Atheniens out of their owne proper tables These things I thinke are sufficient to confirme the doctrine before alledged But before I remooue from this matter I thought good thus much to aduertise namelie that these cautions being vsed it is lawfull for godlie men to be conuersant with them which be excommunicate namelie to call them into the right waie so that they be not partakers with them in the offense or haue dealing with them for affection sake The weake and vnlearned must not dwell with infidels 12 But let vs procéed and declare what is to be thought touching men which be weake and vnlearned They although they be not compelled to pollute themselues with idolatrous customs yet ought they not to dwell togither with infidels For seing they be vnlearned they haue no pretence of teaching for if they should go about to instruct others they might easilie thorough their vnskilfulnesse cause the doctrine of Christ to be had in derision Ignorance as touching christians is to be reprooued in christians And surelie the ignorance of such men is sharplie to be reprooued forsomuch as among christians there is none found so vnlearned but he is bound to be able to yeld an account of his faith and in some sort to instruct strangers And doubtlesse they shall be all able to doo that if they would suffer themselues to be euen meanlie informed in the Catechisme Neuertheles such as are infected with this ignorance ought to separate themselues from the familiar conuersation of infidels so far as the néed of the bodie and other ineuitable necessities will suffer But what shall we saie of schoole-maisters They be oftentimes enimies vnto pietie who neuerthelesse are appointed to that end that they should teach good arts and philosophie We must not applie our selues to vngodlie teachers I saie that it is dangerous to vse such for oftentimes they instill peruerse things into the minds of the hearers And séeing the scholers are accustomed to haue a maruelous opinion of a learned schoole-maister it commeth easilie to passe afterward that they begin to haue them and that highlie in admiration and so finding them eloquent pregnant in liberall sciences and well traueled in philosophie they can hardlie persuade themselues that such doo erre or be miserablie deceiued in true religion For on the contrarie part we sée Origin Godlie teachers doo easilie further religion Augustine that Origin Adamantius being besides the religion of Christ wherein he was instructed woonderfullie indued with good arts and philosophie in teaching heathen arts brought verie manie of his hearers vnto Christ We know also that Augustine when he willinglie gaue eare vnto Ambrose for his eloquence sake of a Manichie became a Catholike so it may oftentimes happen and that more easilie in so much as we be more inclined to euill than to good that they which are weake and vnlearned in religion may in vngodlinesse ouermuch increase vnder vngodlie schoolemaisters And vndoutedlie by this means fell Iulianus the Apostata from Christ in vsing Libanius Iamblicus and Maximus for his schoole-maisters Wherefore forsomuch as such teachers cannot be had without great perill my iudgement is that we shuld altogither leaue them 13 Thou wilt peraduenture saie that the apostle Paule in his first epistle to the Corinthians hath not deliuered these cautions or exceptions concerning the weake and vnlearned 1. Co. 10 27 séeing he writeth absolutelie If anie that is an infidell shall call you and you will go c. By these words he séemeth to affirme that the matter is wholie committed to our owne disposition I replie that the apostle permitteth not this to the libertie of euerie mans will but onelie to such a will as is well and rightlie instructed For if a man go vnto those feasts to be droonke to pamper his bellie or to gorge solace himselfe with filthie talke without doubt he should not be excused by the permission of Paule but ought to be earnestlie reprooued for his wanton will and naughtie purpose Likewise if a man being conuersant with an infidell should doubt of his owne constancie and should perceiue that he could nothing profit them which be in his companie vndoubtedlie that man cannot go thither with a sound conscience or with a iust will But if he doo go he cannot direct that which he doth to the glorie of God as he is commanded Therefore although Paule hath not in the same place by expresse words put this caution alledged yet it followeth not thereby that the same is not to be giuen séeing as well by strength of reason it is manifest as also by manie other places of the holie scriptures prooued that it is not lawfull And to hold me to this apostle he saith in the seuenth chapter of the same epistle verse 37. that He dooth well which surelie purposeth in his hart that he will keepe his virgin Howbeit he addeth this condition So that he haue no need and haue power ouer his owne will For if he should otherwise determine than his daughter either would or had néed then out of doubt he should not doo well Whereby it appéereth To the goodnesse of a worke it sufficeth not that the same is not in his owne nature euil that to the goodnes and vprightnes of the worke it selfe it is not inough to foresée that the worke it selfe in respect of the nature thereof be not euill or repugnant to the word of God but this moreouer is required that we take the same in hand with a right sincere and sound intention Wherefore euerie one that is vnskilfull and weake ought to separate himselfe from the fellowship and familiaritie of the vnfaithfull so farre as ciuill and naturall necessitie will permit For séeing he perceiueth that thereby will come some danger vpon his soule he can not with a good mind and sound intent be conuersant with them Howbeit he may shew such duties as are
outward seruice which is conteind in ceremonies besides an inward worshipping Wherefore it is rightlie said Deut. 6 13. Feare the Lord thy God and serue him Moreouer Christ did fight with this place against the diuell saieng Matth. 4 10 Thou shalt worship the Lord thy God and him onelie thou shalt serue Wherevpon Augustine deuised a difference betwéene religious worshippings calling that which is onelie due vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is lawfull to doo vnto creatures he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his 49. epistle Ad Deo gratias and against Faustus the 20. booke and 21. chapter he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seruice which is onlie doone vnto the Godhead and he addeth that the same cannot in one word be expressed of the Latins Also in the 20. booke De ciuitate Dei and first chapter he wrote verie much of this matter Surelie for my part I haue not read of anie such distinction in the fathers before Augustines time And certeinlie Laurentius Valla vpon Matthew the 4. chapter affirmeth that There is no difference as concerning the words bicause the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well To serue God as men And he alledgeth a place out of Xenophon where a husband saith that he was readie with his soule that is his life to redéeme that his wife should not serue anie man in which place he vseth the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe the wife saith that she would redéeme with hir life that hir husband might not serue where the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written And Suidas saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to serue for reward And vndoubtedlie according to this sense the holie scriptures doo interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where it is commanded that there should be no maner of seruile worke doone on the sabboth daie it is written in the Gréeke text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gréeks signifieth a Handmaid and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Manseruant but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward Wherevpon in times past Latrones were called Mercenarie soldiers Whom some I knowe not how well haue thought so to be called as if one should saie Laterones as they that should gard the persons of kings and princes In Luke it is written Ye cannot serue God and Mammon Luk. 16 13. where for seruing the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written as common vnto both the seruices Paule also calleth himselfe in manie places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Rom. 1 1. Phil. 1 1. The seruant of Christ And in the Acts he saith that he continued among the Ephesians Acts. 20 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seruing GOD. And vnto the Colossians he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Col. 3 24. Serue God But Augustine himselfe séemeth not constantlie to haue reteined that difference for in the 94. question vpon Exodus he handling these words in the 23. chapter If thou serue other gods they will make thee fall to sinne In this place saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 33. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due vnto God himselfe in respect that he is our Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect that he is our God 13 But passing ouer the words One maner of honour is giuen vnto men and another vnto God let vs rather deale with the matter it selfe It cannot be denied but that the honor which we attribute vnto God is not that which we giue vnto men for that is the highest honor which is giuen to one onelie God and it chéeflie consisteth in these things First that we repose in him all the hope of our saluation that we account him for our chéefe happinesse by submitting our selues vnto him without adding of anie condition but euen simplie and absolutelie But vnto princes wée must submit our selues and all that is ours yet so as they command vs not to do things repugnant vnto the word of God But vnto God we are subiect without anie maner of condition or exception Furthermore it is necessarie that we beléeue in him simplie and absolutelie and that we declare him to be as the fountaine of all good things in giuing him thanks for all the benefits which dailie doo happen vnto vs and wée must declare his honor by outward calling vpon him Also some honor is due vnto the excellent creatures such as be princes prophets and godlie men Wherefore Augustine De ciuitate Dei the 22. booke and 10. chapter writeth that Those are to be honored in the right of charitie and societie For we hold them for our fellowes and brethren and therefore we loue them wée wish well vnto them and we ioie with them in their good hap Moreouer in his booke of true religion 25. chapter he saith that We must honor excellent men in respect of imitation by following the steps of their good life when as yet in respect of religion they must not be worshipped And of this kind of honor Paule wrote saieng In giuing honor go one before another Rom. 12. 10 Againe as brethren they are to be holpen with mutuall good turnes Further in the churches the saints are onelie commended and the noble gifts which God bestowed vpon them be celebrated after such a maner Luke 16 1. as Christ alloweth of the faithfull and diligent seruant which rightlie and prudentlie behaued himselfe in ordering of the monie which he had receiued But and if so be they will vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this kind of worshipping we will that they may retaine it so that they knowe the same distinction to be conteined in the holie scriptures They haue inuented also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would haue to be attributed vnto the most excellent creatures namelie vnto Marie and to the humane nature of Christ A difference of honors we disallow not but those things which apperteine onelie to the high God we can not suffer to be attributed vnto creatures Which thing out of doubt they doo for they prostrate themselues before images they light wax candles to them and at them they inuocate those dead men which are represented by them Augustine in manie places taketh awaie from all creatures churches priesthoods sacrifices and altars But that praiers be the sacrifices of Christians no man doubteth Yet the Papists haue communicated all these things not onelie vnto men departed this life but also vnto images and pictures and for the defense of their dooing they vse manie sophistications when as God notwithstanding plainelie speaketh and forbiddeth that images should in anie wise be made vnto religious worshipping And that which he hath absolutelie spoken and commanded must not be cunninglie shifted off by mans craftinesse 14 But it is good to
Neither is there anie doubt but the fiue cities were destroied with fire by the ministerie of angels But otherwhiles angels doo serue God in the defending of men For an angell set himselfe betwéene the camps of the Aegyptians and Israelites Exo. 14 19. in the same verie night when the Israelites should passe through the red sea Gen. 19 16. Lot also was preserued Acts. 12 ◠Matth. 4 1. and Peter brought out of prison by the diligence of angels And angels were present with Christ when he was tempted by the diuell in the wildernesse Moreouer Dan. 12 1. they defend kingdoms and prouinces as it is written in Daniel And it is declared that by the hands of them the spirit of Lazarus was brought to the bosome of Abraham And in the psalme it is soong Luk. 16 18. Psal 19 11. He hath giuen his angels charge of thee and they shall keepe thee in all thy waies Also they were séene stand for the defense of Elizaeus against his enimies 2. King 6 17 as the holie historie reporteth and testifieth Furthermore God vseth them for instructing of men Dan. 10 5. Zach. 1 14. Matth. 1 20. as we read in Daniel and Zacharie Marie was instructed by Gabriel that she should bring foorth the fruit of saluation So was Ioseph Matth. 2 13 concerning the taking of his wife vnto him from whom he was determined to depart and so was he likewise as touching his flight into Aegypt Luk. 1 26. and returning againe What shall I saie more They be messengers of God for to reueale his will Heb. 1 14. 34 Yea and the ministers of the church be called angels Apoc. 2 1. and are represented by them for they aduance the holie word of God amongst men Ezec. 10 1. Wherfore Ezechiel sawe an engin wherein Cherubims were carried whereby as the wise and learned doo interpret are ment the prophets apostles and ministers of the church of whom God that is Iesus Christ our Sauior is caried by his word into all parts of the world and wheresoeuer they come they celebrate the praises of God amongst men euen as did the Seraphims of Esaie Esaie 6 3. Manie things besides these may be brought whereby the allegorie betwéene ministers and angels might be amplified but with these few we will content our selues I returne therefore vnto the angels themselues by whole ministerie also I affirme that God gouerneth naturall things For there is no doubt but that the celestiall spheres by their labour are turned about and the maruellous things of nature are brought foorth For which cause it is verie elegantlie written Psal 18. 12. that God himselfe is carried vpon the Cherubims And the scriptures testifie these diuine spirits to be of such woorthinesse and excellencie Ezec. 1 18. that it setteth them out vnto vs not onelie with wings but also full of eies that is to saie that they execute the office committed to them by God both wiselie and spéedilie which two things are most woorthilie commended in ministers and ambassadors For then they rightlie execute their office if they ioine celeritie with wisedome And thus much shall suffice of Cherubims In Gen. 13 verse 19. 35 But now let vs sée somewhat concerning this word Teraphim Some will haue it that they were instruments for marking out of times What is ment by Teraphim or else of regions stations and degrées of stars whereby afterward by the science of Astrologie men might prognosticate of the euents to come But this is not much allowed for they were rather images as in the historie of Dauid is manifestlie séene when as Michol the daughter of Saule 1. Sa. 19 13. placed a Teraphim in the bed and feined Dauid to be there laid whom notwithstanding she had priuilie sent awaie But it had béene no likelie waie for the deuising of a lie vnles Teraphims had béene of humane shape Wherefore it is said by others that they be images so made by the obseruation of the stars as they be able to make answer and giue out oracles when they are consulted withall Of which opinion among others is Aben-Ezra But against this opinion it séemeth that that may be obiected which is pronounced in the psalme concerning idols A mouth they haue Psal 115 7. and speake not But if so be they answer How shall this take place In the verie same psalme the question is answered They speake not in their throte bicause in verie déed men do speake by a naturall power of life through an arterie procéeding from the lights The diuell speaketh in idols But in these kind of images not the life but the diuell speaketh Wherefore the Iewes otherwise ouerwhelmed or drowned in these kind of superstitions doo shew that the witches did sacrifice some child whom they knew to be a first borne whose head being cut off they imbalme with salt and spices that it may remaine vncorrupt vnder whose toong they put a plate of gold whereon they set the name of an vncleane spirit which they inuocate setting vp lights they worship this mischéeuous head and aske counsell of it and from thence haue answers the diuell moouing the toong thereof In Zacharie it is said Zacha. 10 2 Teraphim in the scriptures taken in ill part Ose 5 14. that the Teraphims did speake lies And maruell not that it is written in Osea that the people séeme to be left without Ephod and Teraphim as thought it perteined vnto God that Teraphim should be worshipped euen as the Ephod was For this is not true for Teraphim in the holie scriptures is alwaies taken in the woorse part But there the meaning is that the people of God should be scattered and afflicted so as neither they might reteine the true worshipping of God neither should they be at leisure to worship idols Ephod in that place may be referred to good religion and Teraphim vnto wicked neither of which two those that be in captiuitie and affliction will reteine But I maruell how some dare be so bold to saie that Laban did not worship such kind of Teraphim or images Gen. 31 30. when as he plainlie saith that they were his gods I am of the mind that he worshipped togither both God and idols For it is verie likelie that he had recourse to the idolatrie of the inhabitants of Mesopotamia and he reteined somewhat of those things which perhaps his father Nachor taught as touching the true God Although that Nachor also was an idolater as it is thought of the Iewes not vnlike to be true Num. 23 4. as was Balaam the soothsaier which saith that he was called by Balac out of the verie same countrie But this onelie will I saie as touching idolatrie and the indeuour about images and idols whereby things to come might be knowne that these things began of a curiositie Curiositie of knowing things to come was the cause of idolatrie
I am led by the Hebrue phrase wherein one signifieth the first as in the booke of Genesis And the euening morning were one daie that is The first daie Also in another place when it is written Looke In the booke De votis pag. 76. set foorth at Basil In one of the moneth it is ment The first daie of the moneth And when it is written One moneth it must be vnderstood The first moneth Also we read in the Gospell of Marke the 16. chapter verse 2. And earlie in the morning in one of the sabboths they came vnto the sepulchre the sun being now risen where manifestlie by one of the sabboths is vnderstood the Lords daie Matt. the 28 In the euening of the sabboth when the first daie of the weeke began to dawne verse 1. So it is also written in the 24. chapter of Luke verse 1. verse 1. and in the 20. of Iohn And to inflame our minds to giue almes vnto the poore Paule did verie fitlie choose the daie of the holie congregation Why Paule chooseth for almes the daie of the holie congregation bicause of the word of God publike praiers and godlie lessons which be vsed vpon that daie through all which things we be put in remembrance of the benefits which God for his mercie sake hath bestowed vpon vs. Also we receiue the sacraments wherby is renewed the memorie of that most excellent benefit I meane the death of our Lord Iesus Christ And what christian mind is not persuaded to benefite his neighbour by the godlie remembrance of so great a good turne Who is it that will not when he reuolueth in himselfe with a godlie mind that the sonne of God gaue himselfe vnto death euen to the death of the crosse for his sake that will not I saie alonelie impart some of that earthlie riches which is bestowed vpon him but rather giue himselfe for his brethren We confesse also the communion of saints which will be either verie slender or none at all vnlesse it be confirmed by liberalitie towards the poore But there is no token of godlinesse or communion of Christians more excellent than is charitie Neither are we for this cause to be accused as obseruers of daies and of times Gal. 4 10. as were the Galathians as though we attribute more holinesse to one daie than to an other We onelie for order sake and a certeine ciuill custome of the church doo méet togither vpon that daie rather than vpon an other But in the epistle to the Galathians either they are reprehended by Paule which renewed the Iewish feast daies or else the Ethniks which superstitiouslie obserued the daies of the Aegyptians or of those that professed the Mathematicall sciences In 1. Sam. 1. verse 3. 5 Moreouer there may be manie causes reckoned whie GOD would haue the people yéerelie besides the sabboth daie to ascend to the place which he had chosen for religion sake Exo. 23 15. First he appointed the same bicause the remembrance of his benefits should not be forgotten but should be reuiued by yéerelie peregrinations For in the feast of Passeouer was celebrated the memorie of their deliuerance out of Aegypt and in the Pentecost the remembrance of the lawe giuen by Moses Further in both the solemnities there was thanks giuen for the new fruits receiued Three principall feast daies of the Iewes For in the feast of Easter they offered the first fruits of barlie and at Pentecost they offered bread made of new wheat Lastlie in the feast of Tabernacles was remembred the benefit whereby God sustained the fathers by the space of fortie yéeres in the wildernesse and thanks were giuen bicause they had now gathered in all the sorts of fruits And rightlie were these thrée principall parts of the gifts of God called to remembrance in these thrée peregrinations for they be speciall good things wherein consisteth the societie of man For the first felicitie of anie nation is that there be a common-weale and that it be frée and this the Iewes obteined when they were deliuered out of the hard bondage of Aegypt The second felicitie is to haue lawes and religion proper to themselues for no common-weale consisteth without lawes and religion The third is that there be no want of things necessarie for life Wherefore the remembrance of these benefits was yéerelie renewed by the commandement of God Further an other cause of this ascending to the feasts at Ierusalem was that the mutuall concord of the people in diuine seruice and religion might be preserued For when the Iewes were once gathered togither and did their sacrifices all after one and the selfe-same order it was most prudentlie prouided that sundrie religions should not arise The first cause was that the priests and Leuits might openlie teach them concerning the lawe and holie seruice whereby the people returned home much better instructed than when they came thither There is also a sixt cause alledged that in such an assemblie and mutuall beholding of one another charitie might the more growe and increase among the tribes For they sawe and talked one with another they kept their feasts togither and that which was most of all they ioined in publike and solemne praiers togither Furthermore by these peregrinations there insued a necessarie sustentation of the holie ministerie For the oblations and sacrifices were multiplied the greatest part whereof came to the priests and Leuits Besides this the minds of them that praied was confirmed that God would heare their praiers for he promised that in that place he would fulfill the praiers of the people Which cause vndoubtedlie should mooue vs to celebrate holie congregations for notwithstanding that we may praie at home yet séeing he promised that he will allow of our praiers Matt. 18 19 where two or thrée shall be gathered togither in his name therefore the appointed celebrations of the méeting togither in the church must not be neglected Moreouer God would that by such godlie peregrinations they shuld testifie their obedience especiallie in that they did not choose the place wherevnto they had accesse but it was appointed by the will of God And it must not be omitted that that place did represent Messias vnto the fathers without whom no works of men though they be trim and goodlie in shew can please God Lastlie that worke was a notable exercise of faith for so often as they were to go vp vnto the place which was assigned for diuine seruice the Hebrues were compelled to leaue all vacant and without gard at home For the enimies were at libertie in the meane time to breake foorth to waste and destroie althings Howbeit they obeied the word of God and little regarded whatsoeuer should happen committing all that euer they had to the safegard of God And so great a confidence had they towards God as they doubted not but he would defend their borders although they were desolate Thrée times euerie yéere it behooued
the intent it should neuer be lawfull for man and wife to be one from an other either by occasion of sicknesse or else for other great and vrgent necessities but that married folkes may vnderstand that there should be no let in them to dwell togither and that they should not shunne to liue one with an other Thou wilt demand perhaps If the vnbeléeuing partie be prooued altogither an Atheist an Epicure which hath no regard of religion so as there is despaire of his saluation whether in that case the partie that beléeueth ought to remaine in wedlocke We answer Certeinlie when the partie married is past all hope of saluation a separation may be made for the effect being remooued there is left no place for the cause All the reason of abiding togither was for charitie sake that the faithfull man might win his wife vnto Christ But bicause it is not lawfull to despaire of anie man while he liueth We ought to despaire of no man while he liueth and he that this daie is an Atheist an Epicure and contemner of religion to morrowe perhaps will not be so séeing God hath the hearts of men in his hands therefore vnlesse there happen to be a manifest and speciall reuelation of the condemnation of such a one there ought not to be a departing But if the same partie in the meane time shal be a blasphemer and a cursser of Christ so as the beléeuer cannot remaine in matrimonie without the contumelie of Christ for perhaps the husband cannot abide to be reprehended of blasphemie or else that the truth of Christ must be defended by confession is it lawfull then to depart Yea verelie for he which honoreth Christ if he doo not deliuer his name from contumelie if he may or at the least-wise passeth not whether he séeme to consent vnto the iniurie doone vnto him he sinneth gréeuouslie and in vaine taketh himselfe to be a christian Wherefore prudentlie dooth the apostle write If the vnbeleeuer will dwell togither with the beleeuer bicause he is not iudged to be willing which dooth detest the religion of his spouse who dooth reuile his GOD with blasphemies and suffereth not that his conscience may rest in tranquillitie and quietnesse This is not to dwell togither but to torment the other partie to raise vp strife and vtterlie to ouerthrowe all domesticall peace 70 Also if it happen that the faithfull partie be weake and perceiueth him selfe by meanes of that matrimonie to fall awaie by little and little from christian religion so that he is almost led awaie from the faith and readie to fall headlong into idolatrie by being with idolaters what shall he then doo He ought not to abide for that sentence must stand sure and vnshaken We must not doo euill Rom. 3 8. that good may come thereof Neither is there anie hope then remaining that the vnbeléeuing partie can be conuerted which was the cause of reteining matrimonie naie rather it now happened contrariwise that the beléeuing partie shuld be put in ieopardie of inclining to infidelitie And this was the reason why God in the old testament appointed matrimonie which was contracted with infidels Esdr 10 11. to be dissolued by Esdras bicause men were by that meanes stirred vp vnto such worshippings as were forbidden so far off were they from winning their wiues vnto the Iewes religion Augustine Augustine in the place now cited reasoneth on this wise For this cause Paule wrote these things for that it was to be feared that if through the Gospell begun the matrimonies contracted should be made void christian religion would be condemned as though it troubled the Common-weales and did cut in sunder honest and lawfull contracts And there was added another discommoditie namelie that the vnbeléeuing partie suffering a repulse of hir husband for religion sake intangled hirselfe with new marriages whereby hir mind might be the more vehementlie hardened in infidelitie and more and more become strange vnto christian religion Which would not haue happened if the faithfull wife had tarried with him All meanes must be attempted before a diuorse be made So as it séemeth good that all meanes be attempted before a departure be had Hereby therefore we sée that Paule dooth giue leaue to depart not for religion sake onelie but in case that the vnbeléeuing partie will not dwell togither with the beléeuer So as he maketh the obstinate will to be the cause of departing rather than vnlikenes of religion séeing he teacheth that the same after a sort might be abidden And it appéereth that the sentence of Christ wherein he onelie excepteth whooredome Matth. 5 32 was not compleat séeing the apostle here added another Three gret doubts 71 Here arise thrée great doubts First it séemeth that Paule laieth open the partie that beléeueth vnto great perill for he persuadeth him to remaine with an infidell whereby he perhaps might fall into idolatrie for it is an easie matter to be seduced of the vnbeléeuing partie But it is answered that it is not so for God being then mooued by praiers will helpe the faithfull partie when he perceiueth him to followe his vocation and that he did not willinglie and of his owne accord procure those dangers Which had béene as much as to tempt God who séeth that he abideth not in this kind of marriage by his owne will or for his owne commoditie sake but that he may obeie the commandement of God and therfore will helpe him Moreouer if it happen that the beléeuer being weake perceiueth himselfe to be led from Christ he hath leaue to depart as we haue instructed before The second doubt is for that in committing of whooredome we therefore sinne bicause we take the member of Christ and make the same the member of an harlot How happeneth it here that sinne is not committed when as we make the member of Christ I meane the partie that beléeueth to be a member of idolatrie 1. Cor. 6 15. It is soone answered that we doo it not he was the member of his wife before Onlie this must be holden that there should be no parting for the Gospell sake There is no leaue giuen to him which alreadie is the member of Christ that he should become the member of an idolatrous woman to marrie with one that is an infidell but it is onelie said that he should not rashlie depart But in committing of fornication we which alreadie be the members of Christ are pulled from him and make our selues the members of an harlot Thou séest that the reason is vnlike Furthermore it commeth to passe that in coupling with an harlot either partie is vnpure as well the harlot as he which hath the companie of hir So is it not in marriage of persons of vnsemblable religion where the one partie namelie the beléeuer is pure For he which committeth whoordome is not onlie mingled in bodie with an harlot but also he consenteth with hir in the
donation granted in respect of marriage whereas the adulterer susteineth no losse In the Extrauagants De donationibus inter virum vxorem in the chapter Plerúnque in the end Adam and Eue being found to be in one kind of sinne haue not both one punishment Eue is punished more gréeuouslie That adulterous men sinne more greeuouslie than the women 31 On the other side the causes séeme to be verie great which persuade otherwise The first is that a woman is more weake and vnperfect than a man she wanteth vnderstanding and iudgement These things séeme to serue for diminishing the fault And manie lawes persuade vs that in punishing we should haue a consideration of the sex Some of the lawes I will recite In the Digests Ad legem Iuliam peculatus it is said that In punishment there must be consideration had of the sex the lawe beginneth Sacrilegij poenam Also Ad legem Iuliam de adulterijs in the lawe Si adulterum in the Paraph Fratres and in the Paraph Iacestam they would haue a difference to be considered of in the sex bicause women are not forced to be skilfull in the lawes sometimes they be deceiued they thinke that to be lawfull which is not lawfull Also the Ecclesiasticall lawes teach that there ought to be a consideration had of the sex In the Extrauagants De homicidio in the chapter Si dignum in the Code Ad legem Iuliam maiestatis in the lawe Quisquis in the Paraph Filias There is more fauour shewed to the daughters of conspirators than vnto their sonnes In the Decrées cause 32. question 6 the chapter Indignatur there is consideration had of women euen in the selfe same cause of adulterie There be saiengs also of most excellent men which be agréeable to this sentence Augustine in his treatise De adulterinis coniugijs ad Pollentium citeth the letters written by Antonius Pius which we may read in the Gregorian Code that It is verie vniust that men should require that faith of women which themselues will not shew In the Digests De adulterio in the lawe Si vxor in the Paraph Si iudex It is commanded that if the iudge haue knowledge of the adulterie let him looke whether the husband haue liued chastlie And so the fault of the woman is mitigated bicause the men themselues by their ill liuing be causes of their vncleane life Whervpon Seneca in his 94. epistle vnto Lucillus saith that It is a most vniust thing for men to exact faithfulnes of women when as they themselues be the corrupters of other mens wiues Neither did Augustine put this matter in silence who saith that Vir that is to saie Man hath his name of Virtus that is Vertue and that therefore he ought to excell the wife in all vertues and chastitie In his litle booke De decem chordis and it is also read in the 32. cause question 5. in the chapter Non moechaberis saith that The husband is the head of his wife if the head fall into adulterie and the wife be chast he is a man turned vpside downe the head is vnder the féet It hapneth ofttimes that the adulteries of the wife are reuengements of an adulterous husband It is said of Clytemnestra that she gaue the power of hir bodie to Aegistus bicause she heard that Agamemnō preferred Chrysis before hir That such a punishment is brought by the iudgement of God it appéereth that Iob vnderstood who in the 31. cha saith verse 9. If my hart hath been carried aside to a strange woman and if I haue lien in wait at my neighbors doore then let my wife grind vnto an other man and let hir yeeld hir bodie to other men So then there be reasons to be made on both parts What shall we saie If credit be giuen to the Schoole-diuines An vnfolding of the question the distinction must be made which is mentioned in the fourth booke of sentences in the 35. distinction If the faith of wedlocke be considered the sinne is equall on both parts either is bound vnto other whether the woman giue hir selfe to another or else the man commit adulterie If the condition of the person be respected séeing man is the more perfect he hath the firmer iudgement and ought to excell his wife his sinne is more gréeuous than hirs Howbeit if we note the confusion of things the supposed heires and the shame of the familie the woman is more gréeuouslie charged But as touching the verie lawe it selfe of wedlocke they saie well that the bond is all alike that sinne is committed as well by the one as by the other they must be brought to an equalitie Equalitie we prooue out of the holie scriptures Vnto one Adam the Lord gaue one Eue and to one Eue he gaue one Adam and he said Gen. 2 24. They shall be two in one flesh Paule when he treateth of these things in the first to the Corinthians the seuenth chapter saith that The wife hath not power ouer hir owne bodie verse 4. but the husband And on the other side he maketh this lawe equall to the one and the other Neither dooth he speake vnto the one partie of rendering due beneuolence but vnto them both And if they shall thinke good to seuer themselues for praier sake he willeth that the same be doone by both their consents In case of religion if they will not dwell togither ech partie is set at libertie The same is also spoken there concerning the vnbeléeuing husband The lawe of God commandeth that both as well the adulterer as the adulteresse should be slaine Séeing therefore he maketh this equalitie we also ought to followe the same An answer vnto the contrarie arguments 32 Now it remaineth that we answer to the arguments It was said that a woman must not be heard This lawe is ciuill and refused of the Ecclesiasticall writers and that iustlie To the first Ierom in his epistle to Oceanus vpon the death of Fabiola wrote a verie excellent sentence Those things which in the holie scriptures are commanded vnto men doo redound vnto women Wherefore if it be lawfull for a man to start from his wife for the cause of adulterie it is also lawfull vnto the wife Among vs there is the same libertie and the same bondage vnto both parties to correct after a sort the ciuill lawes Both parties must be heard Touching infamie also To the second it is mans ordinance Euen as praise is called the celebration of other mens vertues so infamie is to dispraise that which is in another And it may be they will speake more of women than of men But with God this fame is of no importance There is more spoken of the women by reason of the harme which they bring and bicause they make a confusion in families To the third As concerning that it hath béene lawfull for men to kill their wiues and not for the wiues their husbands
so soone iudged or more rashlie condemned Whence procéedeth it that there is at this daie so manie iudgments concerning meats In the same epistle it is written Whatsoeuer is sold in the market eate ye making no question for conscience sake 1. Co. 10 25. But more plainelie in the second chapter to the Colossians Col. 2 16. Let no man condemne you in meat and drinke or in a peece of a holie daie or of the new moone or of the sabboth daies which were shadowes of things to come but the bodie is of Christ In the lawe many kinds of meats are forbidken Those things which he spake hitherto doo belong vnto the ceremonies of the lawe and to the feast daies of Moses Immediatelie he passeth to other obseruations not procéeding from the lawe but from men when he addeth Take ye heed verse 18. that no man beguile you of the victorie by humblenes of mind and worshipping of angels aduancing himselfe in those things which he neuer sawe puft vp rashlie with his fleshlie mind and holdeth not the head whereof all the bodie being furnished knit togither by ioints and bands increaseth with the increasing of God verse 20. And if ye be dead with Christ from the ordinances of the world why as though ye liued in the world are ye still held with traditions as Touch not Taste not Handle not all which perish with the vsing and are after the doctrine and commandements of men which things indeed haue a shew of wisedome in voluntarie religion and humblenes of mind and in not sparing of the bodie which are things of no value seing they perteine to the satisfieng of the flesh These words doo most manifestlie testifie that the place must be vnderstood touching the superstitious obseruation of mans inuentions And in the first epistle to Timothie it is written In the last daies manie shall fall awaie from the faith 1. Tim. 4 5. and shall giue heed vnto spirits of errour and doctrines of diuels which speake lies thorough hypocrisie haue their consciences burned with an hot iron forbidding to marrie and commanding to absteine from meates which God hath created to be receiued with giuing of thanks by them which beleeue and knowe the truth bicause euerie creature of God is good and nothing ought to be refused if it be receiued with thanks-giuing for it is sanctified by the word of God and by praier Titus 1 15. And to Titus Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing nothing is pure for their minds and consciences are defiled Also vnto the Romans Rom. 14 14 I knowe and am perfectlie persuaded that by Christ nothing is common but vnto him which shall saie it is common Vnto the Hebrues Heb. 13 9. It is an excellent thing to establish the hart by grace not by meats which haue profited nothing And in the Acts of the apostles it is said vnto Peter when he refused to eate of those creatures which were let downe from heauen Acts. 10 15. That which God hath sanctified doo not thou call common All these testimonies declare that euerie kind of meate is now through Christ made lawfull and pure 13 But against these things much is obiected First concerning that which Christ saith What things are alledged against this libertie of meate Matt. 15 11 That which entereth into the mouth defileth not a man they answer that the question was then whether meate receiued with vnwashen hands could defile a man And séeing the question was priuate they saie that which was answered ought not to be wrested in such sort as it should be vnderstood of all meates in generall For if saie they Christ had answered that generallie no kind of meats doo defile then should we also make things offered vnto idols lawfull neither should it be a fault to drinke poison and they had not sinned which in the primitiue church had eaten blood and flesh strangled Hervnto we answer that an occasion indéed was giuen vnto that sentence of Christ through a priuate question Whether we be contaminated by receiuing meate with hands vnwashen but the Lord when he denied that made a generall answer And that Christ in that place speaketh generallie the cause which he added vnto his sentence dooth make it plaine for That which entereth into the mouth is let downe into the bellie and is cast into the draught Which being incident to all kind of meats it cannot be doubted but that his sentence was generall Wherefore Christ prooued that meats doo not pollute Why meats doo not pollute forsomuch as they doo not touch the mind nor abide in vs but are digested and so auoided Neither is hereby ment that meate offered to idols or poison are lawfull for we are bound by the lawe of God to auoid such things I meane by the precept of charitie The circumstances cause that some meats must sometimes be forbidden not by the commandements of men For the circumstances doo cause that somtimes we must absteine from sundrie things either bicause there followeth offense in them that be weake or else bicause the health is impaired 14 But they saie againe that they also doo not affirme that meates in their owne nature Looke In 1. Sam. 9 verse 13. are vncleane but bicause the church hath commanded that the faithfull sort should vpon certeine daies refraine themselues from eating of flesh to the intent the flesh may be bridled Therefore if we obeie not they affirme that men are defiled not as though meats were euill or vnpure but bicause men deale intemperatelie An answer to the Papists that excuse their superstition in meats by the commandement of the church by violating the ordinance of the church Vnto this we saie that it is not sufficient to grant that meats in their owne nature be not euill and defiled for both the Scribes the Pharisies had knowledge thereof though they were neither Marcionites nor yet Manicheis for they allowed of the lawe of God Wherefore they were constreined to confesse out of Genesis that All things which God hath made are verie good But Christ vrgeth this that they did not well in ordeining of such decrées and declared that it was not well doone to take such carefull héed about washing of hands and in the meane time to suffer the commandements of God to be contemned and neglected bicause they made a religion and worship of God there where God had made none And yet neuertheles that lawe of the Pharisies although it now séeme friuolous might haue a goodlie pretensed shew as who should saie they would by the washing of hands as by a signe haue men to be admonished of the purenesse of the mind which they ought to procure through praiers and repentance And if so be they themselues had kept themselues cleane from sinnes then should the meats haue béene cleane vnto them and they might haue said in their
oppressed Hercules After which sort the Poets haue reported that Hercules wandered through the world that by his force he might subdue wicked and cruell men which miserablie afflicted mankind Neither did the Apostles for anie other purpose trauell throughout the world but to deliuer men from the power of the diuell and by the preaching of the Gospell to loose them from the chaines of errors Christ also for the selfe-same cause would trauell and iourneie among men that by his doctrine death he might deliuer mankind from eternall destruction So as the Kenites maie be numbred among these for they also ioined themselues in the societie of the Israelites to helpe them through the desart for they hauing good knowledge of those places might be a great helpe vnto the Iewes These counsels are plainlie iudged to be good and honest for whose cause trauellings which are willinglie taken in hand are honest and praise-woorthie There may be other causes also of trauelling which as they are not alwaies to be accused so are they nothing comparable to these either in praise or in woorthines Wherefore let godlie men when they trauell into other countries haue regard as much as is possible vnto these causes which I haue now mentioned And as God disappointed not these Kenites of the fruit which they expected but made them partakers and that plentifullie of those good things which he had prepared for his people euen so séeing he is now the same God which he was then we must beléeue that he will not suffer himselfe to depart from his accustomed maner and perpetuall goodnes so that we obserue the iust causes and reasons that should mooue vs so to trauell abroad 30 But in that matter we haue néed to be verie warie and circumspect namelie that as Seneca in his 150. epistle to Lucillus Seneca What it behooueth vs to take heed of in peregrinations verie well admonished we trauell from our selues that is that we laie awaie our wicked affections bicause changing of places doth little profit if we carie about with vs the same affections which we had before Yea and it maketh most of all to the renewing of godlines that we should be strangers to our owne selues for what profit had come vnto the Kenites by the good lawes honest maners and pure religion which the Iewes professed if they would haue had their owne with them and haue abidden in the same wherein they were conuersant before So then they which doo trauell into other countries for studie godlinesse sake ought not to determine with themselues to behold cities buildings riuers fields vineyards woods plaies and maners of men for all these things although they somewhat delight the beholders as children which taking pleasure in euerie new and strange thing doo maruell thereat yet are they to little or small purpose at all The summe is that aboue all other things they studie onelie to be bettered in godlinesse and learning For if they shall but smallie regard this they shall be rather iustlie said to wander than to trauell Let them not therefore reteine with them anie longer those euils which they auoid yea and aboue all things let them wander far from the ignorance of God from the vnskilfulnesse of the holie scriptures from corrupt affections from wicked and pernicious examples This is the iust cause of trauelling which the Kenites by their example doo declare vnto vs. The Lacedemonians forbad peregrinations If the Lacedaemonians had had a regard vnto this they would not by their lawes haue forbidden trauelling But I persuade my selfe that hereto they had respect that they noted it to come to passe for the most part that their countriemen by trauelling abroad learne of strangers whom they go to sée not their vertues and wisedome but rather their vices and errors and afterward being infected with manie euils they returne into their countrie where they destroie their citizens with a certeine pestilent contagion Which certeinlie no man doubteth to be a great euill and discommoditie to the common-weale And yet we maie not therefore conclude that all trauellings are hurtfull for there can be found no citie The commoditie that commeth by peregrination no people nor anie publike weale in the world which hath not manie things vnperfect both in their maners in their lands which may be amended and corrected by the sight and knowledge of others Lycurgus which made that lawe Lycurgus profited much by trauelling into strange countries Yea and the Decemuiri of the Romans The Decemuiri of the Romans went themselues into Gréece to the end they might knowe the lawes of that people by meanes whereof they did maruellouslie prouide for their owne common-weale The seuenth Chapter Of Marriage and Sole life especiallie of Ministers IT is now a thing woorthie to be noted In Iud. 4 5. Maried folks are not contemned of God Looke in 2. Kings 4 at the beginning Esai 8 2. that maried folkes are not despised of God for of them he hath chosen some to be prophets and those verie notable For Esaie was commanded to go vnto a prophetisse which both conceiued and also brought him foorth children Ezechiel also was maried Wherefore that Syricius of Rome Eze. 24 16. and his fellowes must not be harkened vnto when they forbid the whole ministerie vnto maried folke And this reason forsooth they bring namelie bicause it is written by Paule that They which be in the flesh cannot please God Rom. 8 8. and bicause in the old law it is commanded Be ye holie for I am holie and againe Leuit. 11. 44 Ye are the temple of God or of the holie Ghost But these testimonies now alledged if they might serue anie thing for their purpose then vndoubtedlie should they declare that no men which be maried can please God neither that anie may be counted holie vnlesse such as be of single life 1. Cor. 3 17. The temple also of God or of the holie Ghost should be restrained to the clergie alone But how vaine these things are all men perceiue so well that they néed none of my labor to expound them For who séeth not that the sentences now alledged are not spoken particularlie to one man or to an other but are pronounced to all the faithfull The maner of the Ethniks as touching virginitie or single life It was the maner of the Ethnikes to haue their prophetisses either virgins or else such as were of sole life as it is written of the Sibyls They also appointed certeine priesthoods vnto women but yet to virgins onelie namelie the sacrifices of Vesta and also of hir that was called Bona Dea. 2 Neither must we beléeue The maried men which were called to the holie ministerie did not leaue their wiues 1. Cor. 7 5. that those maried folks which were by God taken to the office of prophesieng or to the holie ministerie did straitwaie forsake their wiues for neither
or no Moses vndoubtedlie cyteth the Booke of the Iust Num. 21. 14 Iosu 10. 13. 2. Sam. 1. 18 the Booke of the warres of the Lord. And it may be that Noah Abraham Isaac and Iacob wrote those things which belonged to their times so as Moses afterward by the inspiration of Gods spirit did gather and digest those things Certainlie Iude in his Epistle did insert certaine things out of the Booke of Enoch Iude. 14. The book of Enoch Nor doeth it make anie matter if thou saie that the Booke is * Of an vncertaine author Apocryphus because that Booke perhaps was Apocryphus which was caried about after the Apostles time But those things with Iudas brought were both firme and certaine But let vs imagine that there was no wordes of God before Moses except such onelie as were giuen foorth by mouth and deliuered by handes What serueth this to the present matter For the verie same wordes when they were afterward put in writing ought to be kept and retained so as nothing in them shoulde be changed by men The church is later thā the word Séeing the Church is gathered together by the word of God the same of necessitie must be latter than it neither can the Church by her owne authoritie be against the wordes of God because the spirit of God doeth not striue with it self But that it is in word or in writing it maketh no matter for these bee accidents and not the proper and true nature thereof And therefore the word of God whether it be deliuered by worde or by writing it is inuiolable neither can it speake things contrarie 9 Ouer this Hosius is against vs Whether the Church the word of God are to be heard alike and saieth that the holie Ghost speaketh with faithfull men aswell by the Church as by handwriters who wrote the holy scriptures and thereby concludeth as he thinketh that the Church should equiualentlie be heard as the holie Scriptures But we saie that the spirit of God speaketh vnto vs both wayes yet as we are warned before things in no wise repugnant one to another Wherefore when as the same spirit deliuereth any thing by the Church that is not repugnant with the written Oracles Furthermore of the handwriters we be certaine for our forefathers which then liued did manifestlie knowe that the holie bookes were set forth by them So as there is no cause to feare that they are counterfeit Againe the spirit of God is present with the faithfull whereby they perceiue the writings of them to be diuine and not counterfeit by men But as touching the Church we stande oftentimes in doubt For the Bishops which represent the same doe not alwaies come together in the name of the Lord. The Byshops and Councels doe erre Look before cap. 4. art 10 Cyprians error And although they be godlie and holie yet are they men and haue much of the flesh whereby their mindes and affections are oftentimes troubled I doubt not but that Cyprian with his Bishops met together with a good and godlie minde yet neuerthelesse he erred as concerning the rebaptising of heretickes which shoulde returne to the Church Besides this in Councels the voyces be not weighed but numbred whereby it commeth to passe that oftentimes the greater part preuaileth aboue the lesse and the worse aboue the better So as we cannot determine that the Church is without error as the scripture is Howe the Fathers of the Synode of Nice behaued them selues Verilie in the Synode of Nice although it was rightly decréed concerning one substaunce of the Father and the sonne yet was there much séede of impietie inserted as touching satisfactions and times of repentance But how those fathers were mooued and driuen by affections thereby it is sufficiently declared in that like furies and mad men they raged one against another and with their infamous Libels and slaunders stirred vp and inflamed the good Emperour against their fellowes that it is a woonder he could abide their vntemperāce They were called together to deale about a principall point of religion and setting this aside they gaue ouer themselues onely vnto choler and stomacke The maner and error of the Ephesine Synode In the second Synode of Ephesus they not onelie erred shamefullie in doctrine but they also came to blowes so as Flauianus the Bishop of Constantinople was there spurned to death I knowe that some saie that that assemblie was not a lawfull Councell Howbeit this mooueth me but litle For I demand what might be wanting thereunto that is required vnto due and true Councels The Bishops were called together by the authoritie of the Emperour no lesse than vnto the Synode of Nice The legates of the Bishop of Rome were present and the Bishop of Alexandria sate as chiefe by his owne right The Synode of Chalcedon The Councell of Chalcedone although it iustlie condemned Eutiches yet is it reprooued by Leo the Bishop of Rome that estéeming lesse the Seate of Alexandria it gaue the second place to the Seate of Constantinople and abolished that which was decréed in the Councell of Nice which could not be done without note of inconstancie 10 But they saie that this belongeth not to the doctrine or Articles of the faith Against whom we replie by the latter Synode of Ephesus which allowed the errour of Eutiches and absolued him whom afterwarde the Councel of Chalcedone condemned and further The Synode of Cōstantinople that the Synode of Constantinople the which was helde vnder Leo the Emperour tooke awaie images Againe that the seuenth Councell which was gathered together vnder Irene allowed aswell of Images as of the worshipping of them Séeing these Councels varie and be contrarie in the chiefe points of faith who shall giue iudgement of them Certainly none but the word of God according whereunto it behooueth that the answers of the Church or Councels be examined The church otherwhile doeth erre if we speake of that Church which is visible and sitteth in Councels Mat. 24. 24 The Lorde saieth that the false Christes and false Apostles shall so preuaile as the verie elect if it were possible should be deceaued Dan. 8. 9. 11. 36. Daniel also testified that Antichrist should sit in the verie Temple of God that is among them which are named the Church Let vs consider the méetings of the olde Church and we shall perceiue that they went so farre astray that amongst them Ieremie the Prophet was ouerthrowen Ierem. 26. 1. Kings 22. 24. and Micheas who was beaten when the 400. Prophetes were come together before the kings Achab and Iosaphat Iohn 9. 22 Finallie Christ and his Apostles were condemned by the Councell of the Iewes yea Nazianzene said he neuer sawe good end of the bishops Councels Whether the Church can erre and Nazianzene to returne to our owne Councels in a certaine Epistle of his said that he neuer sawe good ende of
ye say sometimes without Christ aliantes from the common wealth of the Israelites straungers from the couenauntes of the promises without hope in the world and without God And in the Epistle to the Philippians he teacheth Phil. 3. 3. which is the true and spiritual circumcision For we saith he are circumcision Which is the true spiritual circumcision which serue the Lord in spirit and glory in Christ and haue no confidence in the flesh And to the Colos he writeth Col. 2. 11. In whom saith he ye are circumcised with circumcision not made with handes by putting off the sinfull body of the flesh By which place we sée as we haue before also noted that forgiuenesse of sinnes is to be put as well in circumcision as in baptisme Wherefore Augustine in his booke against Iulianus the Pelagian in that part wherein he heapeth vp a great many of authorities of the fathers reprooueth the Pelagians by these wordes of the Apostle for that notwithstanding they denyed originall sinne yet they baptised their infantes for séeing they affirmed that in them is no sinne how could that baptisme as Paule saith be circumcision not made with handes by the putting off of the sinfull flesh These places of the Apostle serue very much to expound the meaning and nature of circumcision In Deut. the x. Deut. 10. 16 Chapt. the Lord saith Thou shalt circumcise the vncircumcision of thine heart neither shalt thou harden thy neck In sted of vncircumcision the Chaldey interpretour hath Tephashot that is foolishnesse thereby signifying The first ground of sinne that the first ground of sinne herein consisteth that we are blind to all thinges pertayning to God and that we are in all heauenly things blind and want the knowledge of God The promise which circumcisiō sealed The 70. interpretours haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hardnesse of heart The promises which are offered vnto thē that are circumcised are those that God is made our God the God of our séede in which onely thing we haue the horne of plentie that is the summe of all good things Hereof also springeth our felicitie and consolation in all affliction They were thereby also put in minde of the mortifying of the flesh that is of the cutting away of superfluous pleasures And moreouer by it they professed true religion And briefly thereby was signified the couenant made with God These were the thinges signified and the matter of this sacrament and doe pertaine truely vnto the nature and substance thereof Why circūcision was cōmaunded of the part of generation 18 Now are there two thinges remaining to be discussed The one is why circumcision was commaunded to be marked in the member of generation the second why it was commaunded to be doone the eight day Out of Augustine in diuers places we gather that therefore God would haue it so to be to put vs in minde that originall sinne is by generation drawen from the parentes vnto vs and that euen as the foreskinne being cut off in the parent dooth notwithstanding return againe in the childe which is begotten so originall sinne being remitted vnto the parentes buddeth vp again in the childrē which are brought foorth We are thereby also admonished which we haue now oftentimes said that the league of God pertaineth not onely vnto vs but also to our children which we beget Finally by that signe was chiefly signifyed that Christ should spring of the séede of Abraham Circumcision is no ridiculous thing Neither ought we here to follow our owne sense or humane reason to thinke that to be a thing ridiculous or of small force which God himselfe hath instituted For otherwise the crosse of Christ and the Gospel are an offence vnto the Iewes and foolishnesse vnto the Gentiles Neither ought we to iudge of thinges diuine according to that which is shewed outwardly Diuine things must not be iudged according to outward sight 1. Kings 5. 11. Otherwise Iulianus and Celsus made a laughing matter that the aple was forbidden our first parentes And Naaman the Syrian thought it a ridiculous thing that he should be seuen times washed in the riuer of Iordan Neither doubt I but that there were some which derided Moses when he cast the wood into the bitter waters Exo. 15. 25. to heale their bitternesse In our dayes also very many maruaile how it commeth to passe that the stealth of one halfpeny bringeth eternall destruction The word of God is of great weight But these men ought to remember that these thinges are not to be considered according to their owne force but vnto them must be added also the weight of the word of God which vndoutedly is of so great weight as it weyeth heauier than the whole world Neither is there any thing so vile and abiect but that whē the word of God is added thereunto it is made notable and excellent In déede kinges and princes of this world haue a care to haue goodly and honorable seales But as touching the promises and giftes which are by them sealed they oftentimes deceaue men But God when he vseth euen the most abiect signes neuer deceaueth any man The seales of God consist not of honourable things Now will I speake in a word or two of the consideration of the eight day The Hebrewes affirme that such is the dignitie of the seuenth day that of it all thinges obtaine I know not what force and strength Wherefore they thinke that after the seuenth day there commeth into the infant newly borne so much strength that he is able easily to abide the paine of circumcision But let vs leaue vnto them such fained toyes and let vs rather thus thinke That the eight day betokened the resurretiō of Chri Col. 2. 11. that in the eight day was betokened the resurrection of Christ and therewithall ours Which may easily be perceaued by Paul for he saith that in circumcision was signifyed the cutting off of the sinnes of the flesh But the sinnes of the flesh can neuer be perfectly cut off from vs vntill we are come to the holy resurrection All the whole time of this world and the time of this whole lyfe The whole time of this life represēteth a wéek representeth a wéeke of dayes But the eight day signifyeth the resurrection There is moreouer an other reason not to be contemned namely that a child being so newly borne is able to doe nothing of himselfe as touching the attainment of righteousnesse Wherefore hereby we be admonished that iustification commeth not of our workes And although it were so in the right of circumcision In Baptisme we are not inioyned to any certaine number of dayes yet are not we in baptisme bound to any certaine number of dayes For Christ hath made vs frée from this kinde of obseruation Howbeit there haue bin some which haue gone about in baptisme also to compel Christians vnto the eight day But those the
that that custome came from the Apostles They say that Higinus a Bishoppe of Rome was the first author thereof Higinus made a decrée for the godfathers not for the Baptisme of Infants which certainelie cannot be prooued by his decrées We reade in déede that he made a law for sureties whom they call godfathers and godmothers which without doubt was a profitable ordinance For his meaning was that when Infantes shoulde by baptisme bee receiued into the Church they should be commended vnto the faith of some men by whom they might bée instructed And for the performance of this the godfathers and godmothers doe binde their faith although now adaies they regard nothing lesse But it is a verie weake argument to gather thereby that Higinus was the first author that Infants should be baptised because he first ordained godfathers Nay rather séeing he made a decrée touching that matter it is probable that the baptisme of Infants was before that time in vse But they cite Tertullian in his booke de Baptisimo which is very elegaÌ„tly written by him The opinioÌ„ of Tertullian as touching this thing is not to be receiâ—ed But for somuch as that man in his latter age fel from the true faith vnto the Heresie of Montanus his authoritie heereof cannot bee of so great force For hee also condemned seconde mariages and disallowed the Baptisme of Infants against the receiued vse of the Church And if wee should followe his opinion neither young men vnmaried nor yet young widowes ought to bee baptised For he affirmed that this Sacrament ought to be administred verie late and but to those onelie which were of full age But it maie sufficientlie be declared by the selfe same Tertullian It was a vse in Tertullians time to baptise children that euen in his time the maner was that children should bee baptised And hee would not haue reprooued it vnlesse it had then béene in vse and practise In 1. Cor. 7 verse 14. Look part 2 pl 1 Act. 38 What holinesse there is of our Infants 6 But there ariseth a verie weightie question as touching the holines of children which are begotten of Christian parentes what manner of holinesse it is and of what sort it is to be accounted Some haue interpreted the words of Paul in the first Epistle to the Corinthians the seuenth Chapter The first opinion that they which be so borne obtaine a good and godlie education which might not bee if a diuorce should chance betwéene the parents For they should perhappes be adiudged children vnto an vnbeléeuing parent where they should be altogether set frée not vnto religion but vnto vngodlinesse But if the mariage continue then hath the beléeuing partie power to bring them vp to Christ which exposition Augustine in his booke De Sermone domini in monte séemed not to mislike For he saith their children are brought vnto Christ and they be consecrated to him in baptisme But Augustine séemeth to say lesse although his iudgement be godlie than the Apostle minded to prooue Augustine for he would confirme the sanctification of that matrimonie which hee had set foorth before but by this sense hee should rather declare a certaine fruit of that matrimonie than haue prooued the same to be holie For sometimes the children otherwise begotten by vncleane copulation maie haue this benefite of godlie education and of Baptisme For if by happe anie Christian man being fallen into fornication should beget a child and should prouide to haue it baptised and brought vp after a godlie sorte it should not be prooued thereby that the coniunction wherein hee abused an harlot was either godlie or honest Which we vnderstand happened in Adeodatus the sonne of Augustine A sonne of Augustine begotten one of matrimonie who being borne in vnlawfull copulation was both baptised and by the Fathers indeuour was most godlie brought vp Wherefore others saie An other opinion that Paul by this sentence vnderstandeth onelie a ciuill purenesse and holinesse because that children being borne after this manner are taken for Legitimate and are not accounted for bastards which they saie doeth verie much serue to the purpose of Paul For séeing hée would declare that these matrimonies should be still continued hee thereby prooueth the right and honestie thereof in that the children which doe spring of the same would by publike and iust lawes be accounted for lawfull and iust inheritours But they doe not fullie satisfie this Argument of Paul For the Corinthians might haue saide We which are nowe Christians require more in our matrimonies than to haue them established by ciuill righteousnesse wee woulde haue them to bee holie and such as should please GOD. How shall it be prooued that there is such holinesse in vnfit matrimonie that by the copulation of infidels we cannot be defiled If thou onlie alleadge the ciuill cleanesse of the issue so begotten what doest thou more attribute vnto vs than the Infidels haue For their children if they be begotten in matrimonie are lawfull and be admitted as iust heires So that it séemeth that Paul signified some other thing that is not giuen to the children of the Infidels The holines is that they belong vnto the Church of GOD. Wherfore I iudge it to bee this holinesse that they belong vnto the Church of Christ For they are reckened as if they were borne of Parentes that were both faithfull 7 But if thou demaund how the children of the Christians belong vnto the Church or vnto Christ we will aunswere No otherwise than the children of the Hebrewes being of the posteritie of Abraham Gen. 17. 7. were sayd to be contained in the couenant of God For God promised vnto Abraham that he would be not onely his God but also the God of his séede And therefore are our children baptised as the children of the olde fathers were circuÌ„cised because they must not be thought to be out of the Church For we haue succéeded into the posteritie of Abraham and those things that were spoken of him doe very wel agrée to vs and to our children The young children of the faithfull may haue the spirit and grace of Christ Ro. 11. 16. For they may haue the grace and spirit of Christ séeing they be parts both of vs of the Church For this cause the Apostle séemeth to call theÌ„ holy Wherefore vnto the Romans it is said But and if so be the roote be holy the braunches also are holy if the first fruites be holy the lumpe also shall be holy The couenant of Abraham belongeth to vs and to our children Which wordes although they be spoken of the Hebrewes yet are they not straunge froÌ„ vs for we haue passed into the familie of Abraham and of Israell because through Christ the wall is broken vp by which the Gentiles séemed to be seuered from the posteritie of Abraham So as our little ones inioy the benefite of them which were sprung of the
guiltinesse whereby God imputeth these things vnto sinne and vnto death Wherefore the first part all our children vndoubtedly haue when they be borne but the other part I meane guiltinesse imputation vnto death vnto euerlasting damnatiō those which not only are born of their parents according to the flesh but also appertaine to the election promise of God haue not because it is takē away by the mercie of God by the holy ghost and by the grace of Christ neither is that corruption imputed to them vnto death They therefore which be so borne of Christians are called holy because they are iudged to belong vnto grace and election séeing nothing perswadeth otherwise Now then the Church doth seale these thinges vnto them in Baptisme as to these which belong vnto the promise and alreadie haue the giftes of God I meane the remission of sinnes and grace of Christ Rom. 4. 11. A declaration of a place in the 4. Chapter to the Romanes 10 But one thing séemeth to make héere against which is written vnto the Romanes the 4. Chapter That it was giuen vnto Abraham to be the father of Circumcision and not onelie of Circumcision but of them also that walke according to the steppes of the faith which he had when he was vncircumcised Whereupon it is concluded that the Ethnicks which are ioyned vnto the stocke of Abraham haue not that by the séede of the flesh but by the power of faith which séeing the Infants haue not they shall not be vnderstoode to be ingraffed into the stocke of Abraham But we must vnderstand that the Apostle spake there of them which be of ripe age and of the first graffing in of the Gentils whereby they were coopted into the stocke of Abraham which none of vs doubteth to be done by faith But when as nowe that the Gentils our families or Churches be grafted vnto that stock all the priuileges are communicated with them that were graunted vnto Abraham among which this was the chiefe that God woulde be both his God the God of his séede So as it is graunted in like maner both vnto vs and ours in maner and forme alreadie declared Verse 6. Further it is written in the ix Chapter of the same Epistle A place of the 9. Chapter to the Romanes Not all they which be of Israel be Israelites nor all they which be of the seede of Abraham be all children but in Isaac shall thy seede be called That is not all they which be the children of the flesh be the children of God but they which be of the promise Whereupon it séemeth to be gathered by these wordes of the Apostle that the generation of the flesh bringeth nothing at all to passe that our children be called holie But vnto this we haue sufficiently answered For wee haue declared at large that this must not be attributed to the generation of the flesh as to the proper and chiefe cause when as our saluation as Paul saieth consisteth onely of the grace of God and of the election or promise But because the reason of this election is hidden and that the first token which we haue thereof is if children belong vnto them that be holie and be offered by them in the sacrament of regeneration therefore doe we call them holie although as it hath bin said this token may deceiue euen as also the confession of faith which is expressed in wordes by them that be of ripe age when they are to be Baptized may lie and procéede of hypocrisie Moreouer the Apostle would by that place call backe the Iewes who disdained the Gentils vnto the first and principall cause of our saluation which he had propounded vnto them not to be the workes of ceremonies or our merites or the stocke according to the flesh The electiō and predestination of God cannot be deceiued which they alwaies boasted of He set before their eies the election of God and the promise which cause is of that kinde that it cannot be deceiued but that it hath perpetuallie an effect Yet his minde was not to make voide all these second instruments or meanes and also tokens which God vseth as he would vtterly saie that they were nothing The linage of the flesh is not sufficient of it selfe vnto righteousnesse and true holinesse For sometime the children of holie men maie belong vnto perdition When they be growen to rype yeares they may degenerate from their good and goodlie bringing vp They may also depart from religion which they séemed to receiue from their childhood as we knowe the Iewes did which haue denied Christ and haue no more to glorie of concerning the holy séede although the promise of God in that stocke shall neuer be vtterlie voide For afterward in the xj Verse 16. Chapter the same Apostle most plainlie sheweth that he tooke not from the Iewes the gifts of kindred and progenie when he saieth If the roote bee holie the branches are also holy if the first fruites be holie so is the whole lumpe 11 Neither doeth Christ shew these promises to be vaine when as in the séede of Abraham according to the flesh he became man Rom. 15. 8. Although it were no certain signe yet no vaine signe to be borne of the Saints and was so conuersant in that nation as in the Epistle vnto the Romans he was said to be the minister of Circumcision for confirming the promises of the fathers This vndoubtedlie had not the Iewes by their merites that Christ vnto them before others ministred the word of life but they had it by the promise which was made vnto their stock whereby it appeareth that it is not altogether a vaine and néedelesse thing to bée borne of a godlie kindred And in the Actes of the Apostles Peter saide vnto the Iewes Acts. 2. 39. that vnto them speciallie pertained the Gospell by the right of the couenant as it is in the second Chapter Further in the next chapter Acts. 3. 25. they be called children of the Testament And euerie where in Paul thou readest First to the Iewe Rom. 1. 16. 2. 9. 10 and then to the Greeke And the Apostles obserued this that they went not to preache vnto the Gentils vnlesse they had first ministred the worde of saluation vnto the Iewes An excellēt promise of God And more than all these things thou hast in the ten Commandements an excellent promise of God Exod. 20. 6. that God woulde doe wel vnto those that feare him and vnto their posteritie vnto a thousand generations Although we denie not but that oftentimes ill children haue succéeded in the place of good parents because such promises as I haue saide be not common vnto all the séede but onelie vnto that séede wherein euen the election of God and predestination doe méete together the which oftentimes as we faithfulfullie beléeue hath place in the séede of the Saints God doeth not so binde his
otherwise by a Sacrament of his bodie and bloud The same father against Adamantus The Lord doubted not to say This is my bodie when hée gaue a signe of his bodie Againe vppon the 3. Psalme He admitted Iudas vnto the feast in which he commended and deliuered his disciples the figure of his bodie and bloud Also against Maximinus in the 3. booke 22. Chapter In the Sacramentes is considered not what they be but what they shew because they are signes of thinges which being one thing doe signifie an other Hereby thou séest that the fathers doe not mislike nay rather they appoint a signification of the bodie in this Sacrament Furthermore we haue shewed out of the holy scriptures that such manner of speaches there be where the verb substantiue Is is taken for It signifieth And so this is become a slender Argument Therfore whereas they obiect that Christ sayd not It either signifieth or it representeth we aunswere that it may be so vnderstood out of the holy scriptures and this we haue plentifullie shewed before Neither as they thinke doe we argue on this wise This saying is elsewhere had after this manner therefore it must be so vnderstood also in this place but we onely preuent them who whē they ought to prooue their Transubstantiation doe bring This is my bodie which place is in controuersie and the sense doubted of They obiect vnto vs an absolute sense and they obstinately stand therein which by other places of the scripture appeareth not to be firme séeing this saying is very oftentimes to be vnderstood otherwise in the holy scriptures We for our opinion of the Eucharist haue many other reasons Neither doe we bring this as our owne Argument but onelie we aunswere them when they obtrude such a phrase that it most often signifieth otherwise and that therefore of the same it is weakely concluded by them 41 Afterward they argue as touching adoration That by affirming bread to remaine after consecratiō there is no Idolatrie committed that if there remained bread it should be adored in the Sacrament I maruell that these men are so mindefull of true adoration when as otherwise both pictures images are woorshipped among them But they say that they woorship not these things but those which be represented by the same But how commeth it to passe that they will not graunt the selfe same thing of bread if it remaine that it shall not be woorshipped but that which is signified thereby Further why did they not with the like reason remooue from thence accidentes least those peraduenture should be worshipped Perhappes they will make this excuse that none will there worship accidentes when as we know neuerthelesse that the pictures and figures which they suffer in the Temples be accidents before which men doe fall downe For if they would worship the substances of wood or of stones they should haue euery where in the woods and in the streates which they might woorship Againe rude and simple men cannot distinguish or put a difference betwéene accidentes and substance And they that feine themselues to be mooued with so great a zeale ought to transubstantiate the cup least perhaps when it is shewed it should be woorshipped And certainlie this hath alwayes séemed vnto me to be a very light Argument although it be obiected by the Schoolemen yea those of no small account It is moreouer obiected that vnlesse Transubstantiation be appointed then in this Sacrament two natures or bodilie substances shall be put both together and in one and the selfe same place Who wil not here maruell that these men haue so great religion and reuerence towardes nature as though they would not violate the lawes thereof where neuerthelesse they appoint accidentes to be thinges hanging without a subiect which is most of all against the decrées of nature And through their absurd deuise they escape not that which they feare because when they affirme the accidents to remaine among those accidentes there is a bodie that hath quantitie dooth occupy a place whereas also they would haue the flesh of Christ to be corporally present The aduersaries are compelled to put two quantities and two bodies together which hath a quantitie and that it lyeth hidden vnder accidēts they must of necessitie graunt that there are two quantities and two bodies together But according to the opinion which we affirme there is no perill of this absurditie 42 They saide moreouer that it agreeth not with the dignitie of Christ that his bodie should be ioyned to the substance of breade which is a verie vaine thing For it is not affirmed that of the bodie of Christ and the nature of bread is made one subiect as of the diuine nature and humane nature in Christ Neither yet doe we sée what greater dignitie there is of the Accidents than there is of the bread that if the bodie of Christ bee assigned to be with them it might not aswel remaine with the substance of bread And séeing the diuine nature is said to be euen in hell without abridging the worthinesse therof and this bodie as they iudge is deliuered to be eaten truely and substantially euen of the wicked who be most vnpure and most vnworthy of the same why are they afrayde onely in respect of dignitie to ioyne the body and bloud of the Lord vnto bread and wine especially when there must be a cōiunction of the signification Moreouer they had a consideration of the sacrifice for they say that the bodie and bloud of the Lord are offered in Masses and if this alteration be not then we shall offer nothing but onely the thing signified and shadowed Here shall Cyprian answere for vs who vnto Coecilius the 3. Cyprian What is a sacrifice in the Suppe◠of the Lord. Epistle and second Booke saieth that it is the Passion of the Lorde which wee offer And who knoweth not that the Passion of Christ is not present in the hands of the sacrificer sith it is a thing that was doone in times past whereof there is made a memoriall and for the which thankes are giuen vnto God But all this that they pretend in this Argument is a fained deuise whereby they imagine that the sonne of God himselfe is by the Priest properly and truely offered vnto the father Wherein how greatly they erre the place now serueth not to declare 43 Now must we shewe that which they afterward obiected Certaine rules for vnderstanding of the Fathers when they speake of this Sacrament that as touching the opinions of the Fathers which séeme to be against our purpose they make not against vs. But before I come to the expounding of them I am minded to say somewhat before which may be vsed as certaine rules for vnderstanding of the Fathers Of these rules looke in the Treatise against Gardiner the first part séeing they speake most loftily and deale most earnestlie of this matter of the Sacrament First it must be
according to their mind some are made gouernours ouer countries and other some are displaced A saying of Dioclesian Wherefore Dioclesian said A good wise and warie Emperour is oftentimes set to sale by his subiects The Prince is at home in his palace they that are familiar with him accuse and defend before him whom they will Yea and among the Romanes the Senators were many times circumuented The course of iustice is by many deceites hindred neither doeth it much force whether it be doone by violence or by guile because the publike weale is hurt both wayes and the institution of God contemned And thus farre as touching these things 27 Neither must we héere passe ouer that which hath bin often said that the Magistrate must not be obayed if he commaund anie thing against the word of God For when he so dooth he is no Magistrate Rom. 13. 3. Because as Paul saith He is the Minister of GOD to good So as if he commaund thinges contrarie to the word of God in that behalfe he is not his Minister But thou wilt say that sometime grieuous troublesome and difficult thinges are commaunded which neuerthelesse are not against the word of God What is to be doone in these cases We must obay For we are commaunded to obay our Masters though they be seuere so that they commaund nothing against the word of God which if they doe we must aunswere them with the sentence of Peter who saith Acts. 4. 29. We ought rather to obay God than men Nabuchad-nazer would haue his Image woorshipped Dan. 3. 18. The faithful Hebrewes aunswered Thy Image O king we will not woorship 2. Mach. 7. Antiochus commaunded the Hebrewe woman to eate swines flesh but she choosed to die together with her seuen sonnes rather than to commit anie thing against the law of God Also the Martyrs both in the olde time and also in our time suffered most extreme punishmentes and most cruell deathes because they would not sinne against the Lawe of God Eusebius Eusebius Caesariensis writeth that Constantius the father of Constantine fained vppon a time as though he would put out all the Christians An example of Constantius the first which would stand to their Religion out of their honors and offices But they which were godlie in déede fréelie gaue ouer their dignitie and chose rather to leaue their honors than to depart from Christ But this turned to their good for the Emperor imbrased thē And those which had denyed Christ for to kéepe their dignities he vtterlie remooued from his person saying that they also would not be faithfull vnto him which were vnfaithfull to God Constantius the second an Arrian Afterward Constantius the sonne of Constantinus being an Arrian went about to drawe the faithfull Byshops to his heresie But they chose rather to be banished than to followe that wicked purpose of the Emperor Afterward Iulian the Apostata opened the Temples of the Idols Iulian the Apostata labored to driue the Christians to the Ethnick Religion and woorshipping yet such as were godlie in déede held the Religion of Christ more deare and néere vnto them than their life Yea and Achilles in Homer saith Achilles I will obay princes but yet so they commaund thinges honest and iust And these thinges not onelie belong to subiectes but also to inferiour Magistrates Of meane or inferior powers For what if the superiour prince commaund the inferiour Magistrates to receaue the Masse in their Cities vndoubtedlie they ought not to obay If a man will say he is the superiour power and therefore ought to be obayed I will aunswere in thinges that be ciuill and humane let them obay asmuch as behooueth but in no wise against God We must alwayes runne vnto that principle Propter quod vnumquodque est tale id ipsum est magis tale That is to say That whereby a thing is such as it is is the more such it selfe And therefore if we obay the Magistrate for Gods cause much more must God himselfe be obayed So then the inferiour Magistrate ought not in such cases to haue a regard what the superiour power chargeth but what GOD himselfe hath commaunded Whether the consent of the Church must be expected in the reforming of religion 28 There be some which say that before we depart from the obedience of the Magistrates as touching Religion we must expect the consent of the Church They which thus speake let them consider that Christ neuer so commaunded euerie man for himselfe is wholie bound to the lawe of God whether others consent or dissent If the goodman of a house haue manie seruantes which he commaundeth to doe his woorke in the countrie A similitude but some of them when their Maister is absent will loyter ought the rest therefore to be idle because some consent not to their common businesse Paul waited not for a consent Did Paul when he was called to preach Christ tarie for the consent of his other brethren No truelie But as he writeth to the Galat. Gal. 1. 15. When it had pleased God to reueale vnto me his sonne that I should preach him among the gentiles I did not straightway aske counsell of flesh and bloud neither went I to the Apostles which were before me but I went into Arabia Wherefore he taried not for the consent of other but straightway obayed his calling So also ought we to doe after that God hath opened vnto vs his trueth we must not tary When a consent must be attended for In déede if the thing be doubtful and darke we must tarie for a consent But our cause is manifest and without all obscurenesse Which if we will omit till a consent be had the thing it selfe is lost and good occasions broken off Tyberius would haue brought Christ into the number of the Gods howbeit he thought that the consent of the Senate should be had But the Senate would not and by that meanes it came to passe that while consent was expected Christ could not be counted among the Gods whereas Tyberius had bin able to bring it to passe by himselfe But I pray you let them tell vs for whose consent will they tarie For the Byshops consent But they no doubt will neuer consent since they are sworne enemies of the trueth 29 Now let vs returne vnto the inferior Magistrates of whom we spake before Look part 2. cap. 4. Ar 42 We must remember what God hath commaunded children concerning their parentes Honor thy father and thy mother Exo. 20. 12. By which wordes vndoubtedlie is commaunded honor and obedience towardes higher powers For they haue the place of parentes towardes the inferiour Magistrates But let vs see what Christ hath pronounced as touching this matter Mat. 10. 37 He that loueth saith he father or mother more than me is not woorthie of me The same without doubt must we think of the Magistrate which
differ among themselues so as some may séeme to be aduised others vnaduised some wittie others foolish others slow and idle and others industrious and apt to euerie thing 22 The vnspeakable lesses which vnto the king himselfe and also vnto all the people are brought by warres In 2. kings 14. ver 1◠ought to warne euen priuate men to praie vnto God that he will set ouer them such Princes as be godly wise modest and fauourers of peace and that by their trauell and indeuour he will kéepe and maintaine them in a peaceable and quiet state And séeing it so greatly behooueth vs to haue good and godly Princes it is necessarie that wee shoulde bee no lesse carefull of their safetie than of our owne And we must take speciall regard that neither we our selues doe stirre vp new matters nor yet that we sooth princes when they goe about to doe anie thing couetouslie or ambitiouslie much lesse to incorage them thereunto by flatterie But if by disswading from vniust and vnnecessarie warres we shall nothing preuaile yet at the leastwise let vs kéepe our owne conscience safe and sound For euen as the Beniamites with their fornicators and the Troians with their adulterous Paris were punished together so in a manner all mortall men are woont miserablie to be punished with them with whome they haue committed sinnes Vndoubtedlie Princes being men and all men generallie which beare rule in anie place ought to looke into these glasses namelie that they consider what and how great calamities are brought by vnnecessarie warres stirred vp either rashlie or couetouslie or vniustlie and for that cause may after some manner preferre peace before warre This peace which both God and men make such an account of Ioas being destitute of In 2. kings 12. ver 20. could not choose hauing lost so great and notable a good thing but iudge himselfe to be miserable and vnhappie And herein was that miserie the greater because in stead of that good thing lost he receaued a verie great gréeuous euil For warre being giuē in the stead of peace might take away all the good thinges that were gotten The discōmodities of warre because thereby commeth to passe that all Religion vanisheth away good lawes and customes are abolished good manners are corrupted artes are ouerwhelmed by obliuion Cities and Townes are ouerthrowen the fieldes which were husbanded with great charges and labours are destroyed Treasures are forciblie taken away vnmeasurablie spent men are slaine or brought into seruitude women are defiled or else enter into the yoke of bondage or else haue both euils doone vnto them But what euils warre may bring with it the Poets haue represented by those thinges which they attribute vnto Mars and Bellona For they called thē both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Seruius interpreteth common Gods or else as it might aswel be expounded vnquiet or dissolute that is loosed and vnbridled from all bondes of Religion right shamefastnesse and lawes sith in warres men thinke that whatsoeuer they lust is lawfull Doubtlesse they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is féerce or violent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reioycer in bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of mankinde That Bellona his sister and spouse is in like manner delighted with the effusion of mans bloud it is prooued in that Tertullian in Apologetico writeth that his priestes launced themselues with kniues and with their owne bloud accustomed to pacifie him All which thinges teach that warre is as it were a certaine forge of all euils and therefore to be reckoned among the most cruell sort of punishments wherwith God punisheth the wicked In 2. kings 14. 23 Moreouer warre when it is once taken in hand requireth infinit courage power and charges for the maintenance thereof otherwise all the ende thereof dependeth of the wil of the conquerour For which cause before it be taken in hand there must be a consideration had of all these thinges and in anie wise consider as the Lorde hath perswaded in the Gospell whether our power be equall with the power of our enemies Mat. 12. 29 Luk. 11. Which being so 2. king 14. 9 Ioas tooke an Argument as it were from the lesse and more easie affaire vnto the greater and more difficult to this effect to wit that if Amazias might not séeme to be equall no not in ioyning Matrimonie with his children much lesse he should be able to sustaine warre begunne against him The thinges here being compared one with an other then he compared together the euentes themselues to wit that the thistle was trodden downe by a beast that passed by And this comparison is verie apt for the purpose séeing in this beast are notablie represented Souldiers Armies Weapons Instrumentes and ordinances of warre and such thinges as are woont to be vsed in the warre War compared to a beast For euen as a beast is by no reason but by a rash violence carried to euerie thing that it méeteth and as neither a minde nor reason but thirst hunger anger and lust be his guides so the enemies dartes ordinance and instrumentes of warre are not by their owne proper motion but by a certaine motion of an other stirred vp to the destruction of all men Yea and the souldiers themselues according as they be a lawlesse multitude and at large from the bondes of discipline they being become dissolute and vnrulie in the houshold of Mars are led much rather by wrath lust couetousnesse and other affections than by anie right and reason Here now doe I ende but yet so In 2. Sa. 2. at the end as that which we shall speake afterward when we intreate of the battaile of cupples the same wil I here make mention of To wit that we must call to minde that we are to warre with the diuell in which warre there neuer ought anie truces to be made For he goeth alwayes about roring and séeking whome he may deuoure VVhether it be lavvfull for the godly to haue peace vvith the vngodlie 24 This question is now to be discussed and defined In Iud. 4. 17. whether it be lawfull for godlie men to make peace and to kéepe it with the vngodlie And me thinketh we may say that it is lawfull especiallie if it be concluded for the peaceable defending and kéeping of the boundes and borders on either side Paul saith As much as lyeth in you Ro. 22. 18. haue peace with all men So did the most Christian princes with the barbarous Infidels in making peace sometime with them So Iacob in the olde time made a league with Laban So also did the children of Israell with their other neighbours excepting the vij Nations For God commaunded them not to make warre with all those Nations that dwelled about them But if thou wilt demaund whether it be lawfull for the godlie when they take a common expedition in hand to ioyne their Armie and power
the rest of good wâ—…ks we are of the same mind that they obteine the promises so far as the holie scripture hath attributed vnto them not of their owne woorthinesse or merit but according as they are stirred vp by faith proposition 4 If theft be punished by death he that is guiltie cannot iustlie complaine that he suffereth beyond his desert proposition 5 Theft by the iudgment of some of the fathers before the lawe was giuen was iudged woorthie of death proposition 6 If a godlie Rhetorician pleading for the defense of innocents doo mooue affections he sinneth not proposition 7 The vse of affections is good so men direct them to the stirring vp of vertues proposition 8 The church is not tied to certeine seats or successions of bishops as the Papists affirme it is proposition 9 In these things which belong not to the substance of faith the apostles in the new testament otherwhile followe the interpretation of the seuentie although it varie from the truth of the Hebrue proposition 10 Magistrates in their Common weales ought to prouide that idle persons be not suffered proposition 11 Although in the holie scriptures there be an expresse commandement for labouring and working with the hands yet the ministers of the word are not bound therevnto sith they haue enough to doo in their owne office the which also we â—aâ—e as touching them that prepare themselues to the holie ministerie proposition 12 The ministers of the word if they haue so plentifullie the spirit of God that they be not onelie able to discharge their function but haue leisure that by their owne labour they may mainteine themselues or helpe others are bound to labor proposition 13 When ministers doo take vpon them to labor with their hands let them shun filthie gaine and set them be ware of handie crafts which may drawe them awaie from the holie ministerie proposition 14 They which labor must beware of this namelie that they respect not gaine for it selfe but the obedience of Gods commandement proposition 15 We must not in such sort put confidence in the labor of our hands as to thinke that God if we be hindered from it will forsake vs. proposition 16 They which get their liuing by labour doo also vnderstand it to be the gift of God that they may enioie their owne labors Propositions out of the first chapter of the booke of Exodus In the yeere of the Lord 1545. Necessarie proposition 1 ALbeit GOD dooth giue vs manie benefits by men yet must we put our trust in him not in men proposition 2 We must not leaue off to do well vnto men bicause we sée them vngratefull to their benefactors proposition 3 He that behaueth himselfe vnthankfullie towards a man which is beneficiall to him is in the verie same action vngratefull vnto God proposition 4 Albeit that the Aegyptians sinned in pressing the Israelites with most gréeuous bondage yet did the sinnes of the Israelits deserue the same proposition 5 The streict bondage wherewith the Aegyptians vexed the children of Israel was the instrument of God whereby he called them home to repentance proposition 6 It is a thing knowne of it selfe by the lawe of nature that we are rather to obeie God than the vniust decrées of princes proposition 7 The feare of GOD in the holie scriptures is such a religion that those things which are thought to be against the will of God ought also of vs to be auoided proposition 8 The lawe of nature or anie other whatsoeuer so it be iust is a declaration of the will of GOD. proposition 9 It is not lawfull vnder pretense of the safegard of Common-weales to state innocents Probable proposition 1 THe midwiues here mentioned might both be Aegyptians and Hebrues proposition 2 The midwiues were not onelie by the lawe of nature forbidden the horrible act which they were inioined to doo by the lawe but also by a lawe made by God vnto Noah and his children against murther proposition 3 The lie which the midwiues made although it be defended of manie to be an officious lie yet bicause therein the confession of the feare of the Lord is suppressed it cannot be altogither excused proposition 4 Whereas it is said that God builded a house for the midwiues it should séeme thus to be vnderstood namelie that he gaue them a sure and ample posteritie and familie Propositions out of the second chapter of Exodus Necessarie proposition 1 THe beautie which Moses parents sawe in him was not the onelie cause whie they kept him yet neuerthelesse it was an occasion whereby they were admonished of beléefe to the promise of God proposition 2 If occasion be offered to a christian man to learne good arts he ought not to despise them vnder pretense of religion proposition 3 The verie enimies themselues although they haue an other meaning doo serue the elect of God vnto saluation who therefore should not be angrie with them after the maner of the Ethnikes proposition 4 We should rather with to ioine our selues to the people of God though it be in affliction than to be held in estimation with princes which persecute Christ with an obstinate mind proposition 5 We are not to determine of the people of God according to the abundance of outward good things but onelie according to the promise and word of God proposition 6 To forsake the court and to liue therein are in their owne nature accounted things indifferent and in the holie scripture there are examples of holie men both of the one part and the other proposition 7 Whosoeuer by a particular commandement is stirred vp from God against a common rule it behooueth that he be well assured that GOD would haue it so proposition 8 The people of God was not without prophets in the bondage of Aegypt proposition 9 With a true inuocation of God there is ioined a repentance proposition 10 In whomsoeuer the spirit of Christ is it dooth speciallie stir him vp vnto praier proposition 11 When the father 's called vpon God through the couenant made with Abraham Isaac and Iacob they called vpon him through Iesus Christ and on the other side when God saith that he for his couenant sake would heare them he meaneth that he heareth them for Christ his sake Probable proposition 1 THe saith whereby Moses parents were moued to preserue him might as well be in respect of the promise made of old vnto the fathers as also particularlie to themselues proposition 2 Moses by killing of the Aegyptian sinned not but was obedient to the instinct of the holie Ghost proposition 2 Although the father in lawe of Moses were commonlie counted a priest yet might it well be that he was a prince in Madian proposition 4 The people of God which was to be deliuered from the calamitie of Aegypt cried vnto God being not onelie mooued with a naturall gréefe but stirred vp by repentance Propositions out of the third chapter of Exodus Necessarie proposition 1 TO depart
12 And on the other side when he saith that the fathers which did eate Manna in the wildernes are dead this he meaneth touching them which did vnworthilie eate the same proposition 13 Among the fathers which did eate Manna in the desert some of them which did spirituallie and woorthilie eate are not dead euerlastinglie proposition 14 Manna which was an outward meat could not giue eternall life but in respect that it had Christ ioined therewith proposition 15 We must beware that we attribute not vnto elements or signes being considered apart from Christ those things which agrée to Christ himselfe but when as well Christ as the signe be receiued iointlie togither then be the properties communicated Probable proposition 1 WHen the people are commanded by Moses Aaron to come vnto the Lord I vnderstand it not to be vnto the cloud but vnto the holie assemblie proposition 2 Quailes are therefore giuen in the euening bicause in the daie time they flie ouer the sea and are accustomed at the euening tide to light on the shore and Manna was commanded to be eaten in the morning when it came downe with the dew proposition 3 When the children of Israel had heards and flocks of cattell they desired flesh either bicause their beasts would not haue sufficed so great a multitude or else bicause they desired delicate and deintie flesh proposition 4 Manna mentioned in the holie scripture is like vnto that which the Arabian Physicians doo vse but not to that which Galen and the Gréeke Physicians call Manna proposition 5 Since God described to euerie particular man a certeine measure of gathering Manna he sheweth that in policie there should be no great inequalitie of liuing Propositions out of the xvij and xviij chapters of Exodus Necessarie proposition 1 WArs are not forbidden vnto christians so they be taken in hand for a iust cause and by them which haue the right of the swoord proposition 2 A magistrate is a publike power instituted by God to helpe the good and punish she euill by distributing punishments and rewards as the lawes doo appoint proposition 3 Wars must not for this cause be made that when victorie is gotten the subiects should liue in idlenesse or giue themselues to pleasures but to aduance and restore religion and ciuill discipline proposition 4 In the making of wars albeit that we are principallie to put our trust in God yet are not the meanes and waies agréeable to the art of war to be contemned proposition 5 They which do war in the campe for the saftie of the people although of the whole people they must be assisted by praier yet dooth this speciallie belong vnto the ministers of the church whose duties of calling are not to fight with weapons but with praiers proposition 6 Although there be a conuenient secret place for praiers yet must not the holie assemblie of the church vnder that pretense be omitted for the praiers be most effectuall which procéed from manie ioined togither proposition 7 When God commandeth that victorie obteined should be written euen so in like sort he commandeth that it should be read euen as when he commandeth that the Gospell should be preached he willeth that the same should be heard proposition 8 It is lawfull not onelie to giue vnto GOD signes of reuerence as to vncouer the head to bow the bodie and such like but also to those men which excell in publike authoritie holinesse doctrine or excellent gifts of God reseruing neuerthelesse a difference of the honours due to God and to men proposition 9 It is no sound argument to saie it is lawfull to giue these signes of reuerence vnto noble men therefore also vnto images dead saints proposition 10 They which contend in iudgement ought so to settle their mind as to inquire of iudges the will of God taken out of the lawes and to rest therein when they heare the same proposition 11 Iudges likewise since they be ministers of lawes should so behaue themselues as though they were to giue answer concerning the will of God and not according to their owne affections proposition 12 The higher sort in the Church and Common-weale do not alwaies sée the better things wherof it commeth that in more difficult causes men should also aske counsell of the meaner sort proposition 13 Christian men ought not to neglect those profitable and sound things which are taught of the Ethnike authors since they procéed of the holie Ghost proposition 14 It is not profitable for the Common-weale or the Church that one by himselfe should take all offices vpon him Probable proposition 1 AMaleck was the first enimie that came out against Israel bicause he was of the posteritie of Esau and feared least the Israelites would chalenge to themselues the blessing of the first birth-right proposition 2 Moses would praie vpon the mountaine his hands being lifted vp with the rod that he might be in the sight of the people while they fought and to be in the stead of an ensigne at whose sight they might call to mind how manie and great benefits they had before time obteined by him and the ministerie of his rod and so their faith to be made the stronger proposition 3 Hands lifted vp were a signe of earnest praiers proposition 4 The lifting vp of hands dooth well agrée with praiers as who should saie the bodie is drawne thither that is to wit into heauen whither the mind is carried and by an outward signe is shewed that we doo desire helpe of our father out of heauen Propositions out of the xviij and xix chapters of Exodus Necessarie proposition 1 IT is not profitable in a Common-weale that one should beare rule altogither but it is expedient that more should gouerne the same proposition 2 Kingdoms and magistrates as they be ordeined by God so are they in such wise preserued of him as they cannot be so greatlie confounded and corrupted by the wicked which inuade them and rule them as there should remaine no good thing in them proposition 3 This is a strong argument GOD made lawes therefore he would also haue magistrats proposition 4 We ought to absteine as much as we can from contentions yet is it not forbidden vs but that we may sometime trie our cause by lawe proposition 5 No godlie man ought as touching himselfe to refuse the Ecclesiasticall iudgement if he can obteine the same proposition 6 It is a good prouocation for a man to receiue the lawe and to obeie the same to be persuaded that GOD dooth so by his prouidence rule humane things as he dooth good to them that obeie him and punisheth them that be disobedient proposition 7 The promises which be in the holie scriptures haue first of all place in Christ and afterward they be deriued through him vnto the saints proposition 8 God being infinit dooth occupie all things yet neuerthelesse he is said to come or descend to anie place when he declareth himselfe there after a
furthest Regions to sée and heare Salomon 1. kings 10 ver 1. c. and shal it not be frée for them to goe where they may heare the verie selfesame wisedome of true Salamon that is of Christ Was it lawfull for the Eunuch of Quéene Candaces to trauel out of Aethiopia to worshipe at Ierusalem and shall it not bee lawfull for our brethren to goe into those places wherein God is syncerely worshipped and Christs institutions rightly kept Thou wilt perhaps take exception Acts. 8. 27. that neither the Quéene of Saba nor the Eunuch went their waies to be perpetually absent but onely tooke in hande a pilgrimage for a time Verilie I also may say that they which flie for religions sake do go away with that minde that they may be absent so long as it shall please God that they bee readie to returne home so often as they shal be called backe by him and that by his fauour there is aâ—ay of returne opened vnto him Also the words of Paul are alledged in the first to Timothie the 5. Chapter Whosoeuer prouideth not for his owne Verse 8. and especiallie for them of his housholde hee hath renounced his faith and is worse than an Infidell In this place we must take speciall héede to what purpose the Apostle spake these words His talke was of widowes shewing howe they should be qualified that should be maintained at the charges of the Church For séeing the Church perhaps was charged aboue measure with some who to spare their owne purses woulde haue their widowes admitted therefore Paul warned that euerie man to his owne power shoulde relieue his owne And héereupon is it that he addeth a little after Ib. ver 16. If anie faithfull man or faithfull woman haue widowes let them minister vnto them that the Church may not be charged that there may bee sufficient for them that be widowes indeede Certainely Paul by these words declareth that those onely be true widowes which cannot reléeue themselues by their owne reuenues and gaines nor yet haue any friendes which will helpe them so as the wordes of Paul on this wise declared séeme not to forbidde flying away He that flyeth In what sorts eche one must behaue themselues towards their owne if he haue any widowes or other poore kinred let him helpe them of his owne if he haue wherewithall If they will goe away together with him let him not forsake them But if he be a poore man and doe make any commoditie abrode no man forbiddeth him to sende a part of the gaine vnto them Thus also a man ought to be affected towards his parents vnlesse either because of their sicknesse or their impotencie of bodie the presence of the childe shal be necessarie For then they must not be forsaken But if the sonne shall depart not against the will of his parents and is afterward certified that his presence is necessarie for them hee ought straightway to returne to helpe and comfort them according to the lawe of God But if in that place there be a daunger of persecution he must not mistrust the helpe of God For since that God hath throwen him downe into that necessitie hee will not leaue his seruant destitute of helpe But if thou being weake in faith and being bounde by no commaundement wilt tarie when thou maist go thy wayes thou must not do that vpon hope of gods helpe since that god shewed thée the way to escape which if thou vse not thou canst not coÌ„plaine but of thine own self Of them which are coupled in marriage But what shall we speake of them which be ioyned together in matrimonie First that it is not lawfull to the wife for auoyding of persecution to depart from her husbande vnlesse that he for the weakenesse of her faith consent that shee may withdrawe herselfe for a time The lawe of God hath made subiect the wife to the husbande therefore shee ought not to depart without his good will But yet it shall be the wiues part if the husbande goe away to followe him that they may peaceably and without daunger dwell together But if that shee for iust causes cannot followe or she being more obstinately bent will not she must not be left behinde least the chastity of them both be hazarded For in Matrimonie there is a necessarie dwelling together of man and wife for as much as neither of them hath frée power of their owne bodie 1. Cor. 7. 4. So as if the husbande will tarie he shall hope for the aide of God in persecutions For it is expreslie commaunded him that he should tarie But if that both of them be indued with singular chastitie one of them may depart from another for a time euen as they say that Paul with his wife did when he walked through the world preaching of the Gospell For he did not leade her about with him 1. Cor. 9. 5. as the rest of the Apostles did Howbeit we must vnderstande that a vowe is héere vnlawfull because they ought one to depart from another with that minde and vppon that condition that they may méete together so often as either of theÌ„ shall require For so God commaunded by Paul in the first to the Corinthians the 7. Verse 5. Chapter namely that they shoulde ioyne together in one least they shoulde giue place vnto the temptation of Sathan As concerning seruauntes Of Seruants there néedes not much to be saide For it is not lawful for them vnder pretence of religion or persecutions to flie from their Masters Exod. 21. 6. Phil. 13. For in the holie Scriptures it is expresselie commaunded that they shoulde not doe it Therefore when they be so bounde if they doe remaine God will vouchsafe that they shall not bée brought into the daunger of a false oth if they from the heart and with a syncere faith commende themselues vnto him for as the holie Scriptures testifie Psal 9. 10. hee is at hande with them in due time and doeth faithfullie succor them especiallie since he by his commaundementes doeth cast them into those daungers As for Bishoppes and Pastors we said before that they ought not to forsake their flockes except they be driuen out by force But because we haue spoken plentifullie of this matter I come nowe vnto Princes Of Princes of whome manie are frée hauing the highest authorite so as they maie reforme their Churches by a restitution of the pure and true religion Wherefore these if they bee indued with godlinesse ought not to forsake their subiectes but being placed in that power must serue God whose ministers also they be as it is written in the Epistle to the Romanes whereby the light of the Gospel may by them be maruellouslie kindled Rom. 13. 3. For the people also are woont to imitate their Princes And such is the authoritie power of princes as they maie constraine their subiectes to obedience Wherefore they doe easilie
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
salute Viretus Zanchus my associate desired me to salute you To Theodore Beza 24. MY déere and welbeloued brother in Christ the letters which I ioyned vnto these of mine did your friende and mine yea our common friend Gasper Oleuian write vnto me but because there want cariers to come to you and that hee hath not much leasure he prayed me that reading them ouer I would straightway send them vnto you to the intent that your selfe might not bee ignorant what hee doth and what daungers he standeth in for publishing the Gospel Verilie that which the good and Godly man hath desired of me I most willingly do for two causes first to gratifie Oleuian himselfe whom I make great account of for his great learning and singular indeuor towards Religion then because there is offered a iust occasion of writing vnto you which I take willingly and of my owne accord for the good loue which I beare vnto you For otherwise I was desirous to giue you thanks for the little booke which N. deliuered to me in your name wherin you haue elegantlie comprehended as you do other thinges the lawes of your newe erected schoole Wherefore I doe excéedingly reioyce with you your Church and common weale for the vniuersitie which yée haue erected And I pray and beséech God the father of our Lord Iesus Christ that it may be dailie increased with greater giftes and that it may become fruitfull as well vnto religion as vnto policie according to your desire Surely there coulde not bee desired of you a more profitable thing especiallie in these dayes Praised be god which so directeth you in the greatest perils that you more largelie thinke vpon the aduancement of his glorie than manie others doe which on euerieside abounde and be full of securitie and idlenesse No doubt but God will bee present at his worke and that which you haue to verie good purpose begun he will not onely defend but as I assure my selfe and all good men doe hope he will prosper with plentifull and large increases Neither coulde they better prouide for your newe schoole than to choose you to be the guide and gouernour thereof For you according to your dexteritie and wisedome wherewith God hath adorned you will so direct and temper all things as vpon those foundations which shal be laid of you others shal be able in a manner without any paine to build rightlie and syncerely As for my part if I can do nothing else I will yéelde vnto you which run rightly and valiantly no deade but liuely and most euident reioysings But to returne to Oleuian the more he is indangered for Christs cause and the Gospell the more readily and chéerefully should he be holpen by prayers Neither would that exhortation be vngratefull nor vnfruitfull which shoulde comfort and refresh him in so great a contention and gréeuous a conflict But there is no néede for me with my counsels to giue you light who séeth cléerelie and euidentlie Farewell faithfull seruant of God and most louing brother in Christ God blesse your labours I pray you in my name salute master Caluin and maister Viret and the rest of the ministers and fellowe laborers The daunger wherein yée liue doeth no lesse touch me and other good men than if we were there present in your place We will not be behind with our prayers I pray God of his mercie graunt that we may heare that things come to passe according to our hope The 4. of October 1559. To a certaine friend of his NOw most woorthy sir to whom I am for many causes beholding I send ouer vnto you according to my promise a fewe dayes past that same written confession sealed vp with little twigges as I receiued the same And when I doe throughly consider thereof I doe not thinke that it was exhibited by our sort in such wise as it is written For there is no mention made of apprehending the bodie and bloud of the Lorde by faith not with the mouth of the bodie which séemes to bee the whole key of this controuersie Certainly I am not offended at the name of substance because I know that our faith is not carried to a vaine and fained bodie But I maruell at this that in the second Article it is said that signes haue alwaies ioyned with them the thing it selfe that is signified and that in the thirde is declared the manner of that coniunction which is saide not to bee called onely figuratiue or shadowing Verilie for my part I knowe none other coniunction of the flesh and bloud with the signes than that which is of signification which neuerthelesse I affirme not to bée of small force but an effectuall coniunction because the holy Ghost vseth the same as a certaine instrument euen as he vseth the outwarde worde And no lesse obscure is that which is added Which may truely certainlie represent vnder the shew of visible things If the verbe To represent doe note a type or figure it is well but if it be to appoint a thing to be truely present as it doth oftentimes signifie it is not true and an occasion is giuen of sinning And séeing in these things it behooueth to deale with verie great perspicuity doubtlesse in my iudgement there néeded a more large exposition Againe in the same thirde Article it is written that the controuersie is onelie about the manner of presence which is knowen to God alone but mée thinkes that it hath alwaies béene confirmed by one sort that the same manner is the apprehending of a liuelie faith Wherefore I doe not thinke that the manner of this presence is to be accounted obscure or doubtfull The manner of the Lutheran presence cannot be vnderstoode For while they affirme a reall and substantial presence they eyther extend the Lordes bodie vnto an infinite greatnesse or else they pronounce it to be in a thousand places at once which in verie déede goeth beyond all truth and reason And bréefelie I sée not that in this profession our true coniunction with Christ is any where signified to be such as may abide a distance of places betwéene vs and the bodie of the Lorde so that héere among vs is not required his reall or substantiall presence to the end wee maie truly be ioyned with him These things onelie I was minded now to shewe which would somewhat disquiet me if I though that it were so written and confirmed by the brethren but because I cannot perswade my self thereof I am the lesse gréeued yet gréeued I am because I heare that such things are caried about vnder our name And I doubt not but you will perceiue more things who haue no néede of one to shew you and some things I doe interprete fauorably and doe wholie perswade my selfe that you will take in good part those things which I haue written since you are not to doubt but that all procéedes from a good heart but I will no longer let your businesse Fare you well and loue
warned of God As the first cause doth not a litle delight mee so it perswadeth me to wish and desire you to continue remembring mée as you haue doone For I also in like manner will not be forgetfull of you Prayer the remedie against prodigious sights And as touching the other cause I thinke it méete by prayers stirred vppe with a singular faith and some amendement of life to desire God that he will turne awaie his wrath If that the Ethnickes as we reade in Liuie and other good writers whē they vnderstood of strange sightes and woonders shewed in anie place vsed diuerse and manifoulde kindes of sacrifices to the intent that those thinges might not take effect what ought we to doe which be instructed with the true light of Christ Wee haue no slaine sacrifices sauing Christ Iesus alone but yet prayers repentance and holy life whereby oftentimes are diminished the scourges hanging ouer our heade be set foorth vnto euerie one of vs in the holy scriptures Great vndoubtedlie is the slothfulnesse and most deadlie securitie in euerie place therefore it is no maruaile if the heauenlie father for his mercie sake prouide that we may be stirred vp by such kinde of strange sightes For he called not vs vnto his holie Gospell that we should sleepe in idlenesse therefore he séeing that men are not in such sort mooued as they ought to bee by the word of preaching and by the doctrine of the holie scriptures Why he sendeth prodigious sights hee also giueth warning from heauen not to the intent hee would terrifie those which he accounteth for his most deare children but that he may stir them vp to goe forewarde in their indeuour and to lift vp their heades because they perceiue that their redemption draweth néere yea to be euen at hande Of these kinde of signes from heauen are the wicked afraide who doe whollie depende on the seconde causes of nature neither haue they stedfast hold of the diuine promises nor yet of the most safe ankerhoulde of faith whereunto they may cleaue Whereas contention is renued about the sacrament it is to be lamented but since that the strife is growen by the obstinacie of others it is not méete for our men to leaue the trueth vndefended And for my part I am fullie perswaded that this is the Lordes doing who will not that so good and so necessarie a cause should be set at naught Wherefore I commende our men which haue written and I doe earnestly allowe of their studie labour and faithfulnesse neither doe I mistrust but that they shall at length obtaine that good successe which is desired Lastly I warme you that you neuer doubt but that your letters will be most acceptable vnto me Wherefore I wish that you may liue happily in Christ Haue a diligent and faithfull regarde vnto your vocation and let not your studies of the holie scriptures either decaie or rest For they which either nowe be spent with age or within a while shall bee spent will leaue the lamps vnto you that be young men Wherefore it is your part to prouide that they may safely and fruitefully be committed vnto you Praie vnto Christ for mée and most friendly salute in my name Maister Pellican From Strasborough the fourth of Aprill 1556. To Lodouicke Lauater 31 SInce hitherto my learned friende and verie louing brother in Christ I had nothing sure or certaine to write to you as touching my comming vnto you therefore you haue hitherto receiued no letters from me But nowe at the length I write signifying vnto you that vppon Saint Iohns day leaue was giuen mée to depart In which matter I so greatlie labored as I neuer in al my life obtained anie thing with greater difficultie Al the good and learned men earnestly withstood my purpose The magistrate draue mee off euen vntill this time and when he gaue me leaue he testified in plaine termes that he did it against his will And afterwarde when I tooke leaue of my auditorie which was a verie great number all that were present did wéepe at my departure These thinges haue I therefore rehearsed to let you vnderstand that I had a great desire of comming vnto you You therefore my Lauater and others your fellowes haue that which you desired I come and am now wholie occupied in preparation of my iorney which I might much sooner and more commodiously haue doone if I could sooner haue béene discharged I will write no more because I hope verie shortlie that I shall mine owne selfe inioie the presence of you all fare you well therefore and loue me as you doe and commende mee to all the Brethren From Strasborough the xxx of Iune 1556. To Philip Melanchthon 32. SInce I iudged right worthie and reuerent man that you should be incredibly occupied in this assembly of Woormes I thought good to forbeare troubling you by my letters But nowe that I had knowledge of those things which our reuerend friende Maister Bullinger tolde me of I could not be drawen from writing vnto you I sée that it hath happened there which in times past happened in the Synode of Nice where the Bishops which mette together leauing in a manner the cause which was to be dealt in against the Arrians discredited one another with accusations and libels But this difference I perceiue to bee betwéene the maner of our assemblie and their Synode that the Nicene Councell was gouerned by the godlie Emperour Constantine who repressed the inconstancie I will not say the foolishnesse of the vnwise Bishops and at the length helde them in their duetie but in our assemblies there was no such authoritie of godlie Princes that coulde so much as staie the bread worshipping Diuines frō departing This haue I therefore called to minde that since we perceiue the lot of Christes Church to be such as it is assaulted both within and without we may perceiue that there hath no newe thing happened vnto vs of which kinde of consolation although you that are a strong captaine of the warres of the Lord haue no néede yet haue I rehearsed the same that I might lament this infirmitie of godly men which happened long ago onely it hath not bin perpetuall You no doubt as you haue doone the office of a good man and of a faithfull defender of iustice so haue you marueilouslie bounde all our heartes vnto you who accounted it no iust waie that they shoulde bee condemned which haue neither deserued ill of Religion nor yet were either cited or heard nowe in your iudgement In déede a cleare conscience is a great comfort vnto vs but nowe doe we reioyce more aboundantly because God hath through you being our principall and courteous patrons prouided that euen our cause which we assuredly trust to be good shoulde not be condemned by a newe and vnaccustomed forme of iudgement Wherefore I most heartilie thanke you and I beséeche God the Father of our Lord Iesus Christ that he wil graunt good
thinke that I will euer for this diuersitie of opinion which is not great either loue or honour you any thing lesse than I did before c. To a verie honourable Prince in England 43. FOr manie and great causes am I verie much bounde vnto your highnesse most noble Prince For I being but a poore silie man and of lowe degrée whom you saw scarcelie once in England you heare such affection towardes mee as you haue with singular courtesie and good will intertained Iulius which dealeth in my affaires and haue shewed him not small but verie great fauour in the perfourming of his businesse for the which cause I giue your Honour excéeding great thankes and besides this for that you haue sent letters vnto me letters doe I say yea rather praises and commendations both of my learning and vertues which although I doe not acknowledge to be in me yet could I not but reioice in your iudgement because I vnderstoode it to bee a most certaine testimonie of your loue and good will towardes me Neither doe I thinke my selfe to be loued of you for any other cause than for godlines and religions sake I will not rehearse the singular desire that you shewe to haue mée returne againe into England Peter Martyr called againe into England which you also affirme that the godlie and learned men doe desire together with you But how great a fauour is that that you haue put the Quéenes Maiestie in minde that there must be some consideration had of my calling and haue put mee in her Maiesties fauour Finally you haue promised to doe mee all the pleasures and commodities you can and you haue declared the causes and those verie singular of this your affection namely the loue of your Countrie and the excéeding care of setting forward the worde of God Such a Prince who can but loue Vndoubtedly if I should euer be forgetfull of this so great a good will and of so many benefites I shoulde not onely be voide of godlinesse but of humanitie Wherefore I will indeuour and that by all meanes I can that they may neuer slip out of my minde But nowe as touching my returne into England and if I am not able to answere that which I would earnestly desire I beséeche your honour that you will of your courtesie take in good part the answere which I write vnto you First I would not haue you to thinke that I desire any thing more earnestly than the sound saluation of England in the Lorde Wherefore I haue desired now also no lesse than in times past to further the commodities and building thereof and to doe that which might be as well acceptable as profitable to your kingdome and Church But at this day it standeth thus with mee that I am appointed to the Citie and Church of Tigure and therefore I am not at my owne libertie Wherefore as touching this matter I sought the iudgement and good will both of the Magistrate and of the Ministers And certainlie I founde in them a singular indeuour and readie minde to satisfie your desire For thinke not that any thing is more acceptable and deare vnto them than the trueth of the Gospell to be most largely spread But on the other side they no lesse prudently than louingly consider of the constitution of my bodie my state and age and they are somewhat afraide least I being loaden and as it were broken with age cannot abide the trauell of iourney which is somewhat long variable not euerie where easie They sée moreouer that in diuers places are like to come no small daungers Further they consider that I am called abroade to much more painefull labours than I doe here abide For which cause they easilie coniecture that I shall bee able to serue neither them nor you So as they iudge it much better that I should here tarie that by teaching writing and publishing that which I haue commented I maie to my power be a helpe vnto them to you and to others But in these two kindes of answere the first part séemes to haue a likenesse of trueth For I my selfe also doe feare that I should not be able to endure iourneies and labours But in the other I doubt that they themselues be deceiued which thinke that I by tarying and resting here can profite so manie for they make more account of my workes than they deserue Verilie for my part vnto whom the slendernesse nakednesse and simplenesse of my learning is knowen agrée vnto them to tarie for the first cause onelie For I am easilie perswaded to beléeue that by iourneying and labours I shall soone bee weakened and cast downe so as I shall bee made altogether vnprofitable Wherefore I first of all beséeche your honor secondly those godlie learned men that they will accept of my good will where they cannot because of my weaknes obtaine the thing it selfe which they wish to be doone For necessitie is a harde weapon against which to striue séemes to bee no other thing than to tempt God But this in the meane time I woulde haue you right honourable to remember that wheresoeuer I shall bee in the worlde I will alwaies thinke my selfe most bounde vnto you And on the other side I desire you that you will not onelie retaine the loue of your Countrie and the care of furthering religion but that you will indeuour euery day more and more to increase the same in your Christian heart whereby the Feathers sometime cut off from the Gospell of the sonne of God maie growe againe and so growe as it may with a fruitfull course goe through all your prouinces Cities and townes Assuredly if you shall perpetually as you haue begun be inflamed with this double care both almightie god will like of you and all discrete and godly men will honour you as a good Citizen and a profitable Prince God through Christ maintaine you long in health and felicitie Giuen at Zuricke the 22. of Iulie 1561. To Maister Iewel Bishoppe of Salisburie 44. BY the Bishoppe of London his indeuour most worthie Prelate and my verie good Lorde An Apologie of the Church of England was brought a copie of your Apologie for the Church of Englande the which had not béene séene before either of me or of our companie Doubtlesse in your last letters you rather gaue an ynkling that it shoulde come foorth than plainelie signified the same Howbeit so great was the iournei hither as it came not vnto vs before the Calendes of Iulie Hereby you may weigh in your minde howe great a losse wee often times sustaine by the distance of places Verilie the same hath not onelie satisfied by all meanes and respectes me who allowe and maruellous well like of all your doinges but it also appeared vnto Bullinger and his sonnes and sonnes in Lawe and vnto Gualter and Wolphius so wise maruellous and eloquent as they neuer cease praysing of the same neither doe they thinke that anie thing in
sacramentes a great deale more than is requisite and tie the grace of God vnto baptisme interpreting amisse that saying which is in Iohn Iohn 3. 3. Except a man be borne againe of water and of the spirite he shall not enter into the kingdome of heauen Mar. 16. 16. Againe Hee that shall beleeue and be baptised shall be saued Moreouer we heereby gather that they attribute more than is méete vnto baptisme for that we comming vnto them they would not giue vs the Eucharist whereas notwithstanding they dare not denie baptisme vnto your young children because they dispaire that those can haue saluation without it Further they beléeue that young children be indued with faith which neither you nor we doe beléeue who thinke it to be sufficient vnto their saluation that they be indued with the spirite of Christ who is the roote and originall of faith and who at such time as hee shall thinke good will stirre vp the same in them Wherefore since there is no agréement betwéene them and vs in anie of both sacramentes we knowe not why you should from thence take baptisme vnto your children Besides this we thinke good to recken what an offence or stumbling blocke will be giuen to the weake ones of your Church when it procéedeth not of impietie or pride or too much obstinacie but of a great desire of the purer religion and it hath verie good reasons to prooue pastors and elders as much as they can must indeuour to auoid the same What commoditie I beséech you or spirituall edification is had at the length by baptisme ministred of the Lutherans vndoubtedlie your infantes are not in ioperdie of saluation if they die without baptisme forsomuch as neither the grace of Christ nor the effects of predestination must bee tied to outwarde things and sacraments Assuredly we are not to beléeue that the children of the Hebrues which for the space of fortie yeares died vncircumcised did al for that cause sustaine the condemnation of eternall punishment for that had bin verie straunge from the league couenant made with the fathers and also from the goodnesse of God and his promises Neither shall the â—issing of the Lutheran Baptisme be anie dammage vnto the parentes since it happeneth not vppon a contempt of the Sacrament but onely in regarde of the conscience and faith Wherefore wee exhort you my most déere brethren in Christ that ye at the leastwise for a while will abstaine from this kinde of baptisme till yee haue taught your weake ones as you call them that it is lawfull to receiue the Sacrament of the Lutherans For that is either forbidden or is necessarie to saluation or else it is a thing indifferent Necessarie to saluation it is not seeing the grace of God is not tyed vnto the sacramentes But if it be forbidden of God to be doone as we thinke it is so much the rather must yée abstaine from it Finallie if it be a thing indifferent as you may séeme to affirme if we shoulde graunt you euen this yet yee ought not to vse it with offeÌ„ce of the weake séeing Paul in these thinges indifferent woulde haue the consciences of the weake ones to be prouided for and that at the least wise for a time vntill the matter as we doe wishe maie bee made more manifest vnto them Neither must we be vnmindefull of the rule of Paul wherein hee spake of all this matter All thinges are lawfull for mee but all thinges are not expedient 1. Cor. 6. 12 Consider I beséech you with your selues although that the baptisme of the Lutherans shoulde be lawfull yet shoulde it not bee expedient at this time and for your brethren Neither doeth it séeme to be a part of Christian godlinesse onlie to heare and to be willing to followe as much as maie be lawfull by the lawes For otherwhile it behooueth for our brethreÌ„s sake to omit somewhat of that which is lawful to bee doone especallie in those thinges which be accounted indifferent But in the meane time you saie that the discorde betwéene vs and the Lutherans is more more increased And perhappes it is but yet it chaunceth not through our fault for wee doe loue them and manie times would haue accounted them for our brethren which they not onelie haue refused but also haue euerie where in a manner condemned vs and doe indeuour by all meanes to cast vs out of the Church Neither can it be thought that the discorde will bee therefore diminished because you séeke to baptise your children in their ministerie Yea and perhappes your sort will not hereafter through this communion of the sacrament aduenture so valiantlie and constantlie to defende that trueth about the article of the Sacrament as they haue heretofore with great praise vertue maintained it For vnconstant is the nature of man and is not for anie other cause sooner reconciled with them that haue ill opinions than by vsurpation of their Sacramentes These things my brethren did I thinke good at this time to write vnto you as touching this matter the which take yee in good part and pray you earnestlie for our Churches euen as we doe instantly pray for you To the brethren of the Citie of Luca. 47. SInce we together bee all one bodie most déerelie beloued brethreÌ„ in Christ it is wholie our part to coÌ„municate one with an other the affections wherewith wee bee some time mooued especially those which we think may bring any helpe to the coÌ„mon saluatioÌ„ Wherefore I which of long time haue liued ioifully in God because of your coÌ„mendable proceedinges in the waie of the holie Gospell of Iesus Christ all the faithfull giuing euerie where honourable report of you I thought it not néedefull hitherto to incourage you with my letters and therefore I regarded this one thing that I might giue thankes to the heauenlie Father for our aboundant spirituall fruites and to pray that hee woulde vouchsafe to increase the blessing that hee hath giuen you Which to accomplish I was not a little mooued forsomuch as I had at the beginning laide among you some foundations of the Christian trueth according to the will of the heauenlie Father weaklie indéede at that time as I before God confesse yet so as not by my power but by the fauour of Iesus Christ that indeuour whatsoeuer it were brought no small profite aswell to me as to you Furthermore I was delighted herein that after these foundatioÌ„s such as they were were laid you obtained of God other teachers which were more fitte through whose prudent trauell and most syncere doctrine the husbandrie begunne in you did increase Wherefore I reioyced and maruelouslie triumphed for your sakes as for an incorruptible crowne of mine owne neither was there euer anie mention made of you vnto mée but that I was wholie replenished with spirituall gladnesse Of the fall in persecution But nowe when it hath seemed good vnto God to prooue his housholde by tribulations and
very great thankes And I aunswere that as the cause standeth I am not now minded to labour or séeke for the same hauing thankes be to God foode and clothing competent enough wherewith I content my and séeke for nothing else But when it shal happen otherwise I will not refuse your honours helpe to whome I might séeme to doe iniurie if I shoulde chaunge you for an other since you giue a verie manifest testimonie that you loue mee exceeding much aswell for the glorie of Gods sake as for the affection that I haue alwayes borne to that godlie and glorious kingdome Whereuppon I reioyce with all my heart that the cause so standeth with the same as it nowe doeth For I am well assured that the loue thereof towardes mee will growe euerie day more and more séeing the good wil that I beare to the English nation doth continually waxe greater greater Nowe as touching leaue to sée you againe safe and sounde in person for the commoditie as you write both of your coūtrie and my owne comfort I am verie sorie that I cannot aunswere you in such sort as may satisfie both you and my selfe Truelie if I might haue mine owne will I woulde no lesse serue the Church of Englande than before time I haue doone howbeit neither mine age nor the strength of my body wil any longer indure the same being not able to indure a viage so long so diuers and not altogether easie Wherein also for one of my age and féeblenesse there be manie daungers and the labours there will be more gréeuous vnto me than those that we haue here Wherefore to the intent that I become not vnprofitable both vnto you and also to them that be here it séemeth better for me that I remaine where I am And this doe not onely I iudge but so likewise doth the Magistrate together with the Ministers of this Church who otherwise would be most readie to pleasure your excellēt lordship as much as lieth in their power especially in those thinges that tend to the spreading and setting foorth of the Gospel of Christ Neuerthelesse my good Lord wheresoeuer I shall bee I am readie at your commandement and to doe you anie seruice desiring you that for Gods cause you wil continuallie growe vp in al goodnes especially in the indeuour of confirming and enlarging the Gospell of the sonne of GOD. Finally if as you write vnto me you haue béene greatly satisfied by my good and faithfull seruaunt Iulius thereby doe I receiue verie great comfort For I louing him very much as I doe both for the zeale that hee hath vnto godlinesse and sound religion and also for other good parts that be in him there can be no greater contentation vnto me than to sée him wel accepted of such a one as your honor is whose seruice I hauing no meanes to recompence you in some part may helpe him when néed shal require Again if as you write you accept well of his friendship vndoubtedly to serue you wil alwaies be most acceptable vnto him The Lorde God long preserue you in health to the seruice of the Church and the commonweale From Zuricke 1561. The end of the Epistles To God alone the Father the Sonne and the holy Ghost be all honour praise glorie and dominion for euer and euer Amen AN ORATION WHEREin is set foorth the life and death of the most famous man and excellent Diuine D. Peter Martyr Vermillius Professor of diuinitie in the Schoole of Tygure made there by Iosias Simlerus one of Zuricke To the Reuerende Father in Christ Iohn Iewel by the grace of God Bishop of Salisburie his very good Lord. WHereas latelie at the death of that most godlie and graue diuine P. Martyr Vermillius I made an oration openly in our Schoole wherein I comprehended briefelie the historie of his life manie of Peter Martyrs friendes and mine desired of mee that I woulde recognise the same and augment it if it were possible and so to put foorth the same into light Which thing I coulde not denie them aswell for their loue towardes mee as also for other great causes For albeit that my Oration be not so well furnished and composed as it can extoll Martyr with deserued praises yet doe I thinke that the same for the true and syncere commemoration of the thinges themselues wilnot be altogether vnwelcome vnto such as bare good will vnto Peter Martyr For I haue declared nothing but that which either I my selfe haue seene or haue learned of witnesses worthie of credit For I haue indeuored earnestly herein to know euen as perfectlie as might be al the historie of his life of those which were conuersant with him Wherein I was holpen by others but especially of Iulius Terentianus who both was Martyrs scholer in Italie and in his banishment and al his peregrinations coulde neuer be separated from him vntill his death Manie thinges also did I vnderstand by diuers of Martyrs owne writings and by his letters vnto his friends and in like manner by the letters of his friendes vnto him the which I diligentlie perused and by the good will and request of his heyrs gathered them into order Wherefore this Oration of mine such as it is for I knowe well and confesse willingly that all my workes are but slender and bare I thought good to sende vnto you reuerende Father and that it shoulde passe foorth openlie vnder the authoritie of your honourable name For since you both loued and honoured Martyr while he liued I doubt not but that the remembraunce of him woulde be to your ioy and liking and I iudge that the incredible sorrowe which I thinke you haue taken for his death cannot be better reliued by anie meanes than by the continuall memorie and consideration of the diuine vertues which shined in him And because the life of Martyr was throughlie well seene and knowen vnto you you may verie well also iudge of the trueth of my discourse You liued in Englande with him vnder King Edwarde of happie and godlie memorie But the state being changed when by reason of the imminent perils and the persequution which then waxed hote manie good men went out of their countrie you in your banishment ariued againe at your Martyr as it were in a certaine port of your studies and so liued with him both first at Strasborough and then after with vs at Zuricke and was a perpetuall companion and assistant of his studies and labors which were verie great And nowe after that by the singular benefit of God through the indeuour good will and diligence of the most excellent Queene Elizabeth the true Religion beganne to be perfectlie restored amongest you and that you together with manie other godlie and learned men were restored to your countrie and that you were aduanced to great honours according as your excellent vertues deserued you being absent did alwaies through continuall letters and all manner of dueties carefullie and diligently maintaine your auncient friendshippe
noble and learned men also manie women of excellent vertue Among whom to let passe other excellent and true noble women yet must I not passe ouer in silence the most honorable Dame Isabella Manricha who for Christs cause is nowe banished her Countrie In this congregation of the godlie there was one Galeazzius Caracciolus the Marques of Vicus other noble men which I neede not now to rehearse banished for the name of Christ And albeit that the first praise of this Church is due vnto Valdesius yet notwithstanding is Martyrs vertue also to be remēbred who after that he had giuen him by the Lorde a greater light of Gods trueth and had ioyned himselfe to the congregation of the godlie that doctrine which he knewe to be true he would straightwaie preache it also vnto others For he began openly to interprete the first Epistle of S. Paul to the Corinthians and that with great fruite For not onelie the fellowes of that College hearde him but also some Bishops and manie noble men For as ye know that Citie hath bin alwaies an habitation of noble and excellent men But after that the wordes of Paul which are in the third Chapter of the same Epistle The fire shall trie euerie mans worke what it is if any mans worke which he hath built doe abide he shall receiue wages if any mans worke burne he shall suffer losse but he himselfe shall be saued yet neuerthelesse as it were by fire These wordes I say when he had interpreted against the receiued opinion he procured to himselfe many aduersaries and enemies For the common sort are perswaded that by these wordes is the fire of Purgatorie decreed and confirmed by Paul than the which the Papisticall sacrifices scarcelie haue any thing more auailable But Martyr although he did not yet openly oppugne that fire of Purgatorie which the Monkes made as a prison for soules yet did he shewe and that out of the auncient fathers that Paul did not here meane of the fire of Purgatorie since he made it to bee such a fire as both good and euill builders haue triall of but that he rather saieth this that they which doe not rightly build may in deede be saued but yet so as it were by fire For euen as he that passeth through flaming fire leapeth out halfe naked so these men their doctrine being confuted and condemned doe acknowledge that they haue lost their labour and so their sinne being discouered by the iudgement of God doe feele the grief and great sorrowe of repentance This sound right interpretation of this place certaine bondslaues of the Pope and of their owne bellie could not abide For they saw that if this foundatiō of Purgatorie which is their storehouse shoulde be ouerthrowen the same in his owne weakenesse woulde fall by it selfe though no man shoulde afterwarde inforce it Further they knowe that vppon the fall of Purgatorie there will necessarilie followe the destruction of the trentals and Masses for their auncestors soules and also indulgences whereof they had hitherto made a profitable gaine Wherefore since they decreed that those thinges were not to be borne they accused Martyr whome they feared woulde be an author of those thinges and at length they brought to passe that it was forbidden him to reade Howbeit Martyr woulde not obey this prohibition as being vnequall and vniust and hauing affiaunce in the goodnesse of his cause appealed to Rome vnto the Pope At that time he had in the Citie mightie and fauorable friends namelie Hercules Gonzaga Cardinall of Mantua Casper Contarenus Reignalde Pole Peter Bembo and Fridericke Fregose all learned men and in fauour with the Pope and who then seemed to be desirous of some reformation of the Church By staying himselfe vppon the fauor and power of these men he easilie obtained that the same prohibition of his aduersaries was taken awaie and that his former libertie of teaching was graunted vnto him the which neuerthelesse hee could not long inioy For he had not yet liued full three yeares in Neapolis but that he fel into a greeuous and deadly disease together with the perpetual Companion of his studies his intyre friend Benedictus Cusanus who in verie deed dyed there but Martyr by the singular benefite of God and diligent care of good Phisitians escaped hardly Wherefore to the intent that the chiefe men of the familie might prouide for his health since they sawe that hee coulde not brooke the Neapolitan ayre they in publike assembly declared him the generall visitor of the whole order And in this office he so behaued himselfe as the good men greatlie commended his integritie stedfastnesse and grauitie the residue did feare him and albeit they hated him yet they dissembled the same There were at that time manie which in that order did exercise a certaine tyrannie and when by the vitiousnesse and vnpurenesse of their life they had procured exceeding hatred to the whole familie they coulde not till this time by anie reasons and admonitions be called home to amendement Martyr thinking it meete that these men shoulde be reduced into order after hee had made the Cardinall of Mantua priuie to the matter who was protector of the whole Familie by his helpe hee depriued manie of their dignities and condemned the generall Rector of the whole familie to perpetuall prison in the Ilande Diomedea And as by this seueritie of discipline hee procured fauour to the whole order and great glorie to his owne selfe so by the selfe same fact he wan himselfe hatred and enuie Wherefore at Mantua in an assemblie that came together of the principall persons of the familie he was assigned Prior of Saint Fridian at Luca the which in verie deede though it be an auncient dignitie in this familie for the Prior of Saint Fridrian hath the Episcopall iurisdiction ouer halfe of the Citie yet was there some that for honor sake promoted Martyr vnto it but the most part because they had hated him or enuied him and iudged that for his countrie sake hee shoulde be hated of all men For the inhabitants of Luca haue a great and certayne old inueterat hatred against the Florentines because they thinke that they lie in waite to bereaue them of their libertie Howbeit Martyr did by his excellent learning and vertue so winne vnto him the heartes of the people of Luca as contrarie to the opinion and hope of the aduersaries and them which hated him he being a Florentine was no lesse welcome and beloued of the Citizens than if he had bin a Citizen of Luca so that afterward by an Embassade sent vnto the chiefe of the familie they desired earnestlie that Martyr shoulde not be taken from them And nowe when Martyr liued in Luca and had in his College diuers learned men and also young men of excellent towardnesse he appointed such a discipline as thereby he might as much as in him laie further good maners Religion and the desire of learning For first
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
die but they which teach otherwise and drawe men anie other way God will destroy them And after he had thus spoken hee reaching out his hande to euerie one particularlie Fare ye wel saith hee my brethren and deere friendes Also an other day when Bullinger among other things for consolation sake had saide that our common weale is in heauen I knowe saith he it is but not in Brentius heauen which is no where And hee saide that hee willingly and from his heart forgaue that man but yet hee wished that if it had so seemed good vnto God hee might haue aunswered him aswell for their sakes that bee weake as also to haue confuted the most false slaunder made against him And to saie briefely his speeches aswell all the time of his sickenesse were like the residue of his former life namely full of Religion faith godlinesse and gentlenesse but then specially when the more neere he drewe to be dissolued and ioyned with Christ the more did a certaine diuine worke and as it were the efficacie of the holy spirite shine in him But the same day when hee died by the reason of the vehement falling of the rewne he felt a great difficultie of drawing his breath and spake with paine neuerthelesse hee vsed a loude voyce so as it coulde scarslie bee vnderstoode and therefore hee spake not verie much that day It was about x. of the clocke when the Phisitians were departed from him to returne againe in the afternoone what time hee willed himselfe to be taken vp and to bee apparelled after his accustomed manner and eating a litle quantitie he sate quietly but yet so as hee bowed his heade towardes one of his friendes that stood by because he coulde not easilie holde it vp by reason of the force of his sickenesse after this hee woulde be laide againe in his cloathes vppon his bed and there rest In the meane time came the Phisitians vnto him With him were present manie of his friends both others and also the Pastors and Elders of the Italian Church with whome after he had talked a little he required to bee taken againe out of his bed and to be set in the same place where he was Nowe were manie of his friendes gone from him that hee might rest the more quietlie the Phisitians also went their wayes of whom some prepared certaine new remedies which they ment to applie vnto him When he thus sitting in his cloathes as hee was woont to goe commending his soule stoutly vnto God hee beganne to bee at the point of death there remained yet with him Conradus Gesnerus and also his wife and two young-men besides of his familiars of whome foorthwith Bullinger and the rest of his friends which were neerest at hande were called these being present hee gaue vp his spirite verilie with so great a quietnesse as hee seemed not to die but to fall asleepe and in such sort as wee might thinke that wee sawe him not deade but sitting still aliue amongest vs. As hee died Bullinger closed vp his eyes and put vpon him a funerall garment and he beeing a friende did vnto his most louing friende this last office of pietie being yet in the meane time stricken with a great and incredible sorrow And this deere Auditorie was the ende of the life of our Maister the best the wisest and the iustest man of all that I haue knowen This may I truelie say of him which Plato left written of his Socrates His life hath beene set foorth vnto you and what his death was yee haue hearde There remaineth at the last that which perhappes yee looke for at my handes namelie that I shoulde indeuour by wordes to mitigate the sorowe which yee haue taken by his death But howe am I able to doe this who am greeued with exceeding sorrowe more than others But heere must yee take vnto you his vertue wherein hee verie much excelled and most valiauntlie ouercame all aduersities and that which time shoulde worke that must reason informed by good Artes and which is chiefest of all instructed by the scriptures bring to passe that there bee appointed some moderation of sorrowe and lamentation and seeing he departed out of this life so godly and Christianly in the true and sound faith and that it is a wicked thing to doubt whether he chaunged the great calamities and miseries of this life with the heauenly and euerlasting blessednesse and felicitie it is our part which loue him rather to reioyce in his exceeding great good than to bee mooued with any discommoditie of our owne especially since ye haue so notable monuments of his wit godlinesse and learning that by the continuall reading of them ye may not onely mitigate your sorrowe but may also haue euen the part of him present with you And verily if by those thinges which wee haue â—…ten heard of him when he was aliue we may gather what his meaning was when he was dead yee cannot doe any thing either before God more religious or vnto him more acceptable than to holde fast that pure and vndefiled doctrine which yee learned of him And yee deare Auditorie the younger men especially whose eyes the glory of his name doeth dazell indeuour ye by the same steppes to reache vnto that whereunto yee woonder that he attained Procure to your selues by watchings by labours by studie by diligence and continuance the selfe same ornaments of learning and knowledge Ioyne ye vnto your studies Religion pietie faith modestie temperaunce and other vertues wherein he excelled All which if I haue not comprised in my Oration yet doe ye which haue knowen them comprehend them in your minde and as an excellent example to imitate neuer suffer yee them to depart from your eyes and minde And for asmuch as the death of men which for their vertue are famous and excellent is daungerous to the Commonweale not onely for the losse of them but also in respect of ill lucke wee humbly pray thee Oh euerlasting and heauenly father turne away such euill hap from thy Church Regard we beseeche thee thy litle flocke and gouerne it according as thou hast promised and defend it against Wolues Giue it no hyrelings but faithfull Pastors which may leade thy sheepe vnto wholesome pastures and to the fountaines of liuely water such as if neede shall require will giue their life for them And to vs also O good Father giue if not another Martyr for that dare wee scarcely desire yet at the leastwise some teacher who being indued with thy spirit may come as neere as is possible to his incomparable learning and diuine and immortall vertues And that which I nowe desire deare Auditorie desire you humbly the very same of the Father of our Lord Iesus Christ both nowe in the ende of this Oration and also from henceforwarde incessantly with feruent prayers Amen FINIS ⧠The first Table of D. P. Martyrs Common Places amplified and inlarged comprehending in as familiar a forme as can
word and the spirit 4 49 b Whether the be visible 2 630b 4 92 ab She consisteth of good bad 4 92 a Whether a strange tongue is to be vsed in the same 3 309 b 310. 311. The Pope oppresseth it 4 93 b 94 a The papists and we define to diuersly 4 92 a She hath not now the gift of trying of spirits 4 59 a Howe God worketh together with the iudgement thereof 4 60 a Of what manner of gouernement she is 4 60 b Why she is called Catholike 2 630 b 631 a To what ends she hath respect 3 78 b She standeth firme and fast 2 631 b What kinde of bodie she is 4 91 b 92 a 69b Dissentions therein are no â—ist proofes that it is not the true 4 2 b 95 b Pressed with infinite burdens 3 172a Whether her authoritie excel the scriptures 4 74 a 4 71 b 72 a 1 42 a 3 59 a 1 43 b 4 47 ab 48a 54 ab 72 b Ours much more vnhappie than that of the Iewes 4 94 a Augustines Church or temple had no images in it 2 352 a What nations vncircumcised were perpetuallie and what nations but for a time excluded from the Church of the Iewes 2 443 a Whether multitude bee any true note of the Church 4 93 a Where she was before reformation 4 91 b Diuerse functions of the same 4 4. 5. 6. 8. The thrée societies thereof 4 17a 1 42 ab Whether women may teach openlie therein 4 7 ab 8 a Whether shee haue power to make lawes 3 172 a 4 41 b 42 a Why the publike ministeries thereof are called frée giftes 4 8 b Whether abuses therein must bee borne withall 3 164 ab Of the vnity whereby Christ and shee are coupled 4 144. Thrée kindes of things in the same 4 70 a There arguments that confounde callings therein 4 11a b Why that of Ierusalem was not preferred to the primasie 4 71 ab Vnderstoode vnder the name of the kingdome of heauen 3 392 a What is to be doone at the Dedication thereof 4 66 a Gouerned by the holy Ghost 2 63â— ab Whether we must dissemble for the preseruation of the same 2 32â— b The state thereof in the Apostles time 4 50a Comforts for her being afflicted â— 351 b 352 a Vniuersall cannot bee ruled by one man 4 37 b 36 a Primitiue had all thinges necessarie to be 〈…〉 3 23b Marks whereby to know 〈…〉 6. Howe long the giftes of healing c. were therein 4 13â— b Two famous witnesses of the same in the last age 3 382 b Infants belong thereto 4 120 b 114b 115 a What her keyes be 4 108a 3 218 a 116 b 2 636 a 4 237 a Whether shée may erre 4 72 b 73 ab 207 b False notes of discerning the same 4 93 ab The state thereof in the latter time prophessed 3 351 b 352 a A meane to restore her to her first institution 4 55 a A prophesie thereof 3 305b Shée hath her resting places of receipt 2 429 b How she is the piller of the truth 4 54 a 1 40 a Why the Pope must obey her 4 40 b Latter than the word 4 72 b At the beginning among the Iewes 2 430 b How she oftentimes plaied the harlot 2 496 a What it was to enter into the Church of the Iewes 2 447 ab The rich ornameÌ„ts of the Church of Ments 4 66 b The Church had no dowrie to offer vnto Christ 2 456 b Shée discerueth the true scriptures from not canonicall â— â—2 b Which is Catholike and which not 4 70 b 71 a Whether the expositioÌ„ of scriptures beloÌ„g to her 4 74 b 86b 87. 88. 89 Vniustly slandered with troubles seditions 4 319. 320 How Christ remaineth with her though hee bée ascended â— 39 b 40 a In what state shee was before Christ matched with her 2 610 b The outward gouernement thereof altereth not her forme 1 99 b Whether we or the Papistes haue broken the vnitie of the same 4 96a One Nilus a bishop counselleth him that buildeth a Church to beautifie it with pictures images 2 352 a How God maintaineth her against wicked tyrants 3 285 b An vnméete spouse of Christ 2 610b 3 92a Her great authoritie 2 634. 635. 636. Remission of sinnes no where to be hoped for but there 2 634 b Whether the whole Church shall at any time faile 3 64 a Of the spirituall communion thereof 2 631 b Shée hath power to iudge the Pope 4 237 b 238a Her dutie is to preach and publish the worde 1 42 b In the Apostles time shee had not two swords 4 234 b Of a Church planted and not yet planted the consideration is diuerse 4 11 b Why God would not gouerne his Church without ministers 4 23 b Whether that of Corinth were the Church of God 4 2 a Her libertie is to be redéemed 4 33 a Whether Peters confession may be called the foundation thereof 4 83 b Of comlinesse order therein 4 65ab How shee is ruled and prouided for 4 40 a That therein should be ordinarie callings 4 10 b 11 a Shee would bee a monster if it had two heads 4 37 b 38 a Shee vsed an Ethnicke magistrate 4 228 b How to know that shee erreth not 3 59 a Whether shee were a long time cast into error by God 4 187a Shee hath borrowed certeine wordes of the Hebrewes 4 215 a What wée must do if the magistrate be vngodly 4 38b Of her coniunction with Christ 3 78. 79 The care of her belongeth to Princes 4 247b 248 a In what things shée hath authoritie in what not 3 63 a Two great lightes feined in the same 4 246 b Of certeine things which the primitiue Church did commaunde and for how long 1 9 b 10a Who is the head of the Church who is not 2 632a b In what things she hath not liberty 3 310 b The Church of the Hebrues when good and when bad 4 89 b 90a Whether the consent of the Church must be expected in reforming of religion 4 242 ab Whether Christ instituted one head in the same 4 37 a What is the roote thereof 2 629 b 630 a What be her weapons 2 632 a Many abuses crept thereinto in Bedes time 4 2â—6 b How shee preserueth the holy scriptures 4 74 a 1 42 ab 43 a Whether therin may be an outward head to gouerne ministers 4 36a What gouernement Christ instituted in the same 4 36 b What is to be done when the greater part therof is infected with one vice 4 62 a How this saying of Christ that the Church must be heard is to be meant 4 75 ab A place of the Apocalyps touching the twelue foundations thereof 4 84a The old Iewish Church erred and how 4 73 ab Her state at Christs first comming 4 187 a The same shewed by comparisons 4 290 b 291a Whether she hath two swordes that is two distinct powers
The doctrine thereof verie comfortable 3 4a b Augustines reasons touching the defence of his treatises of it 3 3. 2 b The doctrine thereof is not against the vse of preaching 3 3a Howe it is obscure and not obscure 3 4a Their reasons which would not haue it disputed of 3 2 a It is certaine 3 3 a and cannot be deceiued 34 b 35 ab 4 117 b That it is a part of the Gospell 3 5 a What things are to be taken heed of in preaching it 3 â— b Neuer any man openlie denied it 3 3 b 5 a Whether there bee any and to whom it belongeth and belongeth not 3 5 ab 8 b Some children of the Saints belong not to it 2 233 b Whether by the doctrine thereof a fatall necessitie be confirmed 3 4 b 5 a 34 b 35 ab Cauils about it and proofes for the same 1 208 b 209 a Whether the predestination of God touching Dauid were the cause why Saule was cast out of the kingdome 1 208b 209 a Predestination and grace may be called lots as saieth Augustine and why 1 60 a Howe Gods predestination and his prouidence doe agree differ 3 8 b How his foreknoweledge and predestination doe agree and differ 3 8b His loue election and predestination ioined together 3 9 a ¶ Looke Prouidence Predicaments The ten commandements and the ten predicaments haue a likely respect 2 427 b 553 a 4 83 b Priest Wherein a prophet and a priest doe differ 1 18 a A popish priest serued in stead of a Sanctuarie 4 268 b High priest The definition of an high priest 4 22 a Whether hee might endeuour to haue children 3 195 b 196 a Priests Of the distinction of priests by companies turnes in the time of the Lawe 3 195 b Forbidden to drinke wine 3 â—97 b Beautie required in them that should serue in the Sanctuarie 1 149 a What is meant by that they were saide to eate the sinnes of the people 4 169 a Whether the Machabees being priests did well in taking the kingdome vpon them 4 232b 233 a In what maner we be all priests and kings 4 12ab Ministers no where called priests in scripture 4 222 a Of Baals priests howe guilefully Iehu dealt with them 2 539 b 540 ab They bored themselues with small pikes 1 21 b Massing priests described and how they erre from the trueth of the ministerie 4 20 a The maner of their consecrating 4 13 b 14 a In their anticular confession they sinne two manner of wayes 3 236 b They might erre and did erre 1 18a Priuiledged from tributes and taxations 4 34 ab Howe contrarie they be to the priests of the lawe whom they would seeme to imitate 3 â—97 b Of woodden priests and golden vessels and contrarie 3 239 b Priesthood The Priesthood of Melchisedech more excellent than the Priesthood of Aaron 2 245 a Both that of Leui and that of Melchisedech represented Christ 4 236 a Melchisedechs order remaineth in the Church 4 223b Contention for the priesthood in Dauids time 4 247 b Why in olde time the kingdome and it were committed to one man 4 327 b Aarons and Christs distinguished 4 83 a Christs had two ministeries 3 307b Preparation Of Preparation to saluation 3 108 b 109 a Whether that of the heart be in mans power 3 111 b 112 a Prerogatiues What prerogatiues the lawes of Ethnikes and the ciuill lawes gaue such as had many childreÌ„ 2 431a They must not be drawne to common examples 2 429 a ¶ Looke Priuilege Presence Of the presence of God howe the same is to be meant 1 25 ab It striketh a feare in the godly as for example 1 31 a Diuerse signes and tokens thereof 1 25 b How the flesh of man is terrified thereat 1 21 b ¶ Looke God Of Christes Reall presence in the Eucharist 4 189. 190. 191. 192. 193. 194. 195. 200 b 156. 157 144. 145 146. Presence totally and definitiuely what it is 4 188 b Present What it is to bee present definitely in a place 1 87 a Prescription What is required vnto the law of prescription 1 96 b 97a Howe ignorance may be may not be a let vnto it 1 97 a Of the difference betweene it and Vsucapio when the same difference first began 1 96 b A decree of lawe that fraude shal be no let vnto it 1 97 a Why it was introduced or brought in 1 96 b Custome hath some affinitie therewith 1 97a Vsed of Ieptha against the Ammonites 1 96 b The time thereof in things moueable and vnmoueable how long it is 1 97 a Of the right the antiquitie and the author thereof 1 96 ab How and by what meanes custome and it is broken 1 98 b A definition of the same out of the Digestes 1 96 b The Ecclesiasticall rules touching it doe differ from the ciuill lawes and why 1 97 a No prescription against the worde of God though neuer so ancient 1 97 ab 3 244 a Presumption Presumption worketh an ouerthrowe 3 285 a Pride Pride a cause of contumely 2 529 b A cause of painting the face 2 508 b The effects thereof and that the same proceedeth froÌ„ the will 1 156 a Of the vngodly noted 3 321 b 322 a Of Philosophers noted through their knowledge of naturall things 1 2 a The diuell deceiued through his owne pride 1 83 b The scope of Paule to pul down the pride of women 2 513 b 514 a ¶ Looke Ambition Princes Princes must flie from idlenesse 4 245 b Gods Vicars vppon earth 4 248a b Clemencie is meete for them 4 248 ab Whether matters or religion belong to them 4 244 b 246 b 247a b In what respects they are to bee obeyed 4 285 a Obedience to them limited 4 308 b Whether they may defend their owne persons by warre 4 285 b 286 a Deposed from their dominions by their subiects 4 325a They may send priuie searches and offer rewardes for finding out of conspiracies 4 299 b Whether they and great men are to haue Church goods giuen them 4 31 b 32 ab 33 a Whether they can ingender ciuill vertues in their peoples mindes 4 36 a Of the annointing of them 4 14 b 15 ab What maner of ones the Iewes had 3 161 b Whether they hauing more prouinces thaÌ„ they can ouersee may be suffered 4 38 b 39 a A lesson for them touching gouernment 2 616 a Their charge touching Gods seruice what it is 2 324 a 325 It is their part to admonish and correct Clergiemen 4 235b In what cases they haue not power ouer heretikes though they be in their dominion 2 538 b Why they weare the signe of the Rose vppon their crownes â— 349b They sinne more grieuously than the common sort and why 2 554 a The originall of their annointing 4 236 b Called Pastors and why 4 227 a Their office and charge 4 231b The care of the Church belongeth to
them 4 247 b 248 a Whether it were lawfull for them to exempt cleargie men from their subiection 4 239a In what cases they and Tyrants are not to be obeyed 2 316 a Good princes succeeded tyrants 4 228 a Ethnicke princes accounted matters of Religion belonging to them 4 244 a Principalitie What doctrine we haue to gather by these wordes of Paule Principalitie power c 1 120 ab Principles There be two maner of Principles of things 3 113 b Priuation What priuation is meant to bee originall sinne 2 229 b Howe the habit doeth neuer bring in the priuation prooued 1 181 a From what priuation there is no returning to the former habit 2 636 b Priuation followeth presently of his owne accorde habit bing remooued away 1 181 b Priuatiues The nature and rule of priuatiues 3 318 a Priuileges Priuileges graunted to Cleargie men 4 34 ab 239b 240. 241 Proceeding A difference betweene proceeding and generation though it be hard to finde 1 107 b Of the Proceeding of the holy Ghost and the diuersities of opinions about the same 1 107b Procreation Why the olde Fathers absteined so long from Procreation of children 1 127 b The goodnesse thereof must be considered by the proper effect that is in man 2 232 b Profession The common Profession of all Christians 4 310 a Profit This Profit commeth by true doctrine that thereby the wicked condemne themselues as for example 1 14 b 15 a Promise Promise taken and vnderstoode two manner of wayes 3 146 a In what respectes a Promise bound with an oth is to bee violated 2 538 a 549 a Whether it must be kept with him that breaketh Promise 2 548 b Whether being made to Heretiks theeues it is to be kept 2 538 ab Whether it is to be kept with our enemies 2 537 a 371 a Of a promise made by force and feare 2 549 a Vnder what Promise wee deliuer our children to bee Baptised 2 238 b The Promise of God is indefinite and yet true notwithstanding touching saluation 2 238 b Of the Promise of God whereunto by beleeuing wee assent 3 58 a The chiefest Promise that is sealed in a sacrament 4 98 a What it is to be children of the Promise 3 128 b ¶ Looke Couenant Promises Gods vniuersall Promises are to be restreined 3 30 a 32 a Indifferent to all men 3 51 a Of generall are gathered particular 3 145 a Of them which CircumcisioÌ„ sealed 4 108 b 109 a Whether the Iewes vnderstood them which were sealed by the ceremonies 4 105 ab Whether the Promises of God are made indefinitely 3 145 ab In what kinde faith hath to doe 2 549 b In later we must haue an eye to the former 2 525 a Some doubtes of them euen in the godly 3 87 a Impediments that might seeme to adnihilate them 3 60 a The ministers ought to remedie two lets touching them 3 49 b Howe iust God is in them 2 549 a The scriptures reiect none particularly from theÌ„ 3 50a Against their error who say that those of the old Fathers were onely touching temporall things 2 584 b By faith wee obtaine them 3 150 b 151 a Giuen both to faith and trust 3 90 a Why they threatenings are added to the lawe 2 573 a What we must doe when they seeme to bee ioyned vnto workes 3 127 b Why GOD doeth not eftsoones performe them 3 303a Why God would renewe the selfesame Promises 3 136 a God doeth not onely offer them but he bendeth the heart to embrace them 3 50 a Against doubting thereof 3 62 ab Of the Promises of the lawe and the promises of the Gospell 3 113 b The difference betweene them 3 274 b 275 a Howe the Promises legall become euangelicall 3 3â—2 b Dauid iust in his Promises and word 2 550 a Prophesie Of the original of Prophesie and the succession of the same 1 19 a Of the efficient cause thereof 1 18 b It is no habit but a preparation or disposition being in a kind of qualitie 1 23 a How needefull a thing it hath beene for mankinde 1 23a Of the forme thereof and that it is the reuelation of God 1 18 b An obiection made against the auncientnesse thereof and the same aunswered 1 19 a Chrysostomes opinion touching the want thereof among vs. 1 18 b Distinguished into an Oracle a dreame and a vision 1 19 b That thereby GOD would be knowen vnto men 1 17 b Not obteined by art industrie c how then 1 22 b The error of the same according to S. Paul 1 18 b A definition thereof and the diuerse maners thereof 4 6 ab 1 19 ab The causes and matter of the same and whereabout it is vsed 1 18 a The effects thereof declared in fewe wordes 1 22 b Vsed about things past present and to come 1 18 a It hath a propertie common with other free giftes and what the same is 1 22 a Why it is giuen 3 353a b How great a crime it is to contemne it 4 15 b In women as wel as in men 4 7 ab What is meant by the name or worde 1 17b What kinde thereof may be attained by exercise and doctrine 1 22 b Taken for interpreting in the holie scriptures 1 23a b Euill men sometime Prophesie true things and howe 1 22a Why God suffered them so to doe 1 19 a Of Prophesie by writings and also by deedes 1 19 b Prophesie and true faith are not of necessitie ioyned together 1 23 a A reason of Ambrose making against such as thinke it to be naturall 1 26 a Women did Prophesie and how that may agree with Paul forbidding women to prophesie 1 20 a Why they are commaunded to couer their heads 4 7 a An holie Prophesie vttered by Caiphas being an euill man 1 51 a Howe the bones of Eliseus did prophesie 1 22 b Of a kinde of foretelling which is not prophesie 1 82 a Cauils for the adnihilating of Daniels prophesie 3 352 b Prophesieng Whether prophesieng is to be vsed in the Church 3 309 b 310 a Prophesies Prophesies sooner fulfilled than vnderstoode 3 386 b Before the Law in the Law and in the Gospell 1 20 a Before the thinges to come and yet were no let to the libertie of men 3 6 a In them there is a difference of times as for example 1 20 a Howe the curses of the Prophets are prophesies 2 397 b 398 a Of certaine lies which Augustine counteth prophesies 2 546 a Prophesies and testimonies of Christ 2 581 a Vnto which of the Iewes the Prophesies of Christ were obscure 3 346 ab Touching Christes kingdome Metaphoricall 3 397 a Of the Prophesies of the Sybils and what authenticall writers haue thought of them 1 21 a The Montanists boasted more of Prophesies than euer did any other heretikes and why 1 19 a Prophet Wherein a Prophet and a teacher doe differ 1 18 b Assured tokens both of a good and of a bad 1
Whether they are miserable before God 3 55 ab Whether they haue good workes by grace 3 54 a They doe worke together with GOD. 3 51 ab They doe sometimes most grieuously offend 3 34 a How they haue power to be made the sons of God 3 73 a What kind of grace is giuen to them 1 2b Wherein the similitude that they haue with God doeth stand 2 612 b 613a Men distinguished into Regenerate and not regenerate which of their sinnes be punished to the third fourth generatiō 2 362 b Why parents Regenerate do beget children with originall sinne 4 117 a Why the holy Ghost is powred into the heart when we be Regenerate 4 114 a Not Regenerate Men not Regenerate are drawne perpetually whether they will or no to sinne 1 3 b Of their freedome 2 270 a 254a Of a naturall fault procured by Adam and reigning in them 1 3 b They can doe nothing that may please God 3 130 a They are euill trees 3 101 a Their nature and why they can doe no good worke 2 267 a 3 299 a Whether they are iustified by their works 3 142 ab How the holy Ghost is in men not Regenerate 3 140 b Regeneration The state of man before Regeneration 3 94 ab 96 ab 46 a Euen in infants 3 10b Wee bring nothing therunto proued 3 28 b 2 258 a Of workes before and after it 3 16 b 118 a 2 257 b 258 a That which remaineth after it is sinne but not imputed vnto vs 2 233 b Scriptures to prooue that before it wee bee not free 2 255 ab The meanes whereby it is wrought and not wrought 3 80 ab Circumcision and Baptisme sacraments thereof 2 594 a Children haue neede of the sacrament thereof 2 214 b It argueth that originall sinne is in vs. 2 218 a It needed not if our first generatiō were faultlesse reade the similitude 2 214 b By whom it is wrought 2 627 b 268a Notable points to be marked about it 2 226 ab It pertaineth not onely to the substance of the body or grosser parts of the mind but especially also vnto the will and minde 2 225 b 226 a Originall sinne is not vtterly rid away no not thereby 2 233 b From whence it hath originall that it is vnperfect in this life 2 564 a Of beginning proceeding therein 4 27 a By what things it is doone 4 136 b How it is and is not attained 4 36 a The testimonie thereof 4 113 a What it is and whereto it tendeth 4 112 ab Whether it is not to be granted but by the word 4 136b Signified by the thousande yeares of Christs reigning with his saints 3 358 b Begun in this life and when it shal be perfected 3 331 b It argueth that wee had a carnall generation 2 214 b The two instruments that God vseth to the same 2 233 a There is a change therein though Pighins denie it 2 222 a The Pelagians vpbraided the Catholikes of foolishnesse as though they shoulde say that by Regeneration sinne is not blotted out but onely raced 2 274b Reioyce Whether wee sorrow and Reioyce both at once 3 212 b Religion In cases of Religion it is no dallying or dissembling 3 265 a Plato allowed no innouations in thinges belonging thereto 1 99 b What affections and loue we ought to haue to the same reade that place 4 88 ab By what rule controuersies therein are to bee decided 4 49. 50. 51. 52 53 Slaundered with tumults sedition 4 319 ab Why Chrysostome calleth it Philosophie 2 42◠a Whether matters thereof belong to ciuill Magistrates 4 243 b 244a Whether in reforming thereof the consent of the Church must be expected 4 242a b Whether it bee lawfull for Princes to determine thereof 4 246 b 247 ab P. Martyrs opinion touching contention about it 2 391 a The Iewes and auncient Sibyls are a testimonie thereunto 2 329ab Cyprian the Martyrs wordes touching constancie in Religion 2 316 a Whether the loue of children is lesse to bee esteemed than it 3 184 a Whether it pertaine vnto men to decree concerning Religion 3 172 b 173 a What bee the two chiefe pointes thereof 2 607 b 608 b What is olde and what is new as also why newnes in religion must bee auoided 1 99 a Plinie a perpetuall enemie therof 1 85 b 86 a What Princes and Magistrates ought to doe in their iurisdictions both to their owne subiects and strangers concerning it 2 324. 325. 326. To lie in a case of Religion is a most hainous sinne 2 544 a Remembrance Remembraunce doeth not properly accord with God and why 1 109 a Remission Whether Remission bee had of sinnes to come 4 108a It consisteth not in Baptisme 4 134b 135 a Offered in the Sacraments 4 113 a It is to bee put as well in circumcision as in baptisme 4 108 ab Whether it bee certaine 3 226 b It is promised without condition 3 87 a What circumcision is saide to haue had it 4 108 a Three things to bee considered touching it 2 634 b Vnto what trifles some vaine men ascribe it 3 102 b No where to be hoped for but in the Church 2 634 b Howe often it is assured vnto vs. 2 635 b Whether it can bee deserued 3 114 a After it followeth life 2 636 b It was in the olde Testament 3 586 b Whether it bee gotten by charitie 3 148 a By what faith it is obteined 3 150 a It goeth before repentance 3 203 b 204 a Freelie without exaction of punishments 3 237 b Whether it depend of the Sacraments 4 104 a 107 ab Whether it bee had any other wayes than by faith 4 194 b Two similitudes of Augustine which prooue that wee cannot unpart the Remission of originall sinne vnto our children 2 243 b Of what sinnes there is no Remission 3 206 b 207 a Remisse of sinnes for Remission of sinnes a phrase of the auncients 4 216 b 217 a Repent Howe God is saide to Repent him 4 234 a 1 207 a 208 a 209 ab Repentance Whether Repentance be a Sacrament 3 210 b 211. 312 a 208 b What is required thereunto 3 113 b 114 a It is not in mans fréewill 3 28 a 43 b 15 b Not in all alike 3 109 ab Tokens thereof 3 235 b The fountaine of the same 3 203 b Two causes of the teares thereof 3 246b Two parts of the same 3 213 ab In what place of the minde it is placed 3 204 b Priuate publike and solemne 3 207 b The chiefe meanes whereby wee are called to it 3 226 a 227 a Whether it bee a reuenging iustice 3 208 b Remission of sinnes goeth before it 3 203 b 204 a Howe it is not demed to them that bee condemned 4 252 ab Teares are not alwayes the token thereof 3 245b How that of the guiltie might be prouided for 4 250 b It doeth not alwaies change Gods iudgements no not
diuision of Subiectes 4 324. Whether they maie depose their Princes from their kingdomes 4 325 ab 326 ab In what respectes they must obey their princes 4 285 a Whether it bee méete for them to receiue pensions of strange Princes 4 31 ab Whether it be lawfull for them to rise against their Prince 4 324. Subiection Tokens of Subiection 3 305 ab Two kindes of Subiection politicall and spirituall 4 231 a Who brought Subiection to the Pope first into Englande 4 5 a Substance When thinges are said to be one they differ not in Substance 1 105 b Successe The Successe and euent of things dependeth of Gods wil not of mans neither of fortune nor chaunce 2 254 ab Succession An examination of the Succession in the Popedome 4 80 b 81 ab In what cases it is lawfull to depart from a continuall Succession 4 80 b Whether wee want a iust Succession in the ministerie 4 16 b Succession is accounted in men and not in women 2 242 ab Succubi Of the Succubi and what Augustine saith of them 1 90 a ¶ Looke Spirites Suffer What the Scripture determineth about Aristotles question what a man shoulde Suffer for anie thing 2 292 a What harde haps diuers Ethnikes did Suffer in weighty cases 2 283b 284 b Foure kindes of men noted of Aristotle which Suffer gréeuous thinges and his opinion of them 2 284 b For what good thinges men must Suffer harde happes and of such as haue so doone 2 283 b 284a Praise doeth not alwayes followe them that Suffer gréeuous thinges 2 284 a What it is to Suffer with Christ 3 275 b Sufferance Of sympathie or mutuall Sufferance one with another and what Plutarch writeth of the same 2 364 b ¶ Looke Passion and Patience Sunne Howe the Sunne after some manner maie be said to make darknesse 1 181 ab Superstitions What we must doe when Superstitions are thrust vppon vs. 2 316 a The originall of signes and Superstitions 1 11 a The inconueniences which fall vpon such as defile themselues with Superstitions 2 316 a Gregorie the patron of Superstition 2 343b 344 b Which of the Fathers taught Superstitions 3 240 b What mooueth a great manie to defende and holde with diuers Superstitions as howe and what 1 95 b The Superstition of the cleons reported out of Seneca 1 84 a Supper of the Lorde Of the whole sacramental thing namely of the Supper of the Lorde 4 147. 148. c. The time for the administring thereof is left indifferent to the church 4 210 b Who receiue it vnfrutefully 2 589 b Holie names thereof 4 215 b Of eating it by faith 3 77 b Shamefully abused 2 632 a 633 b Both a sacrament and a sacrifice 4 221 b Ministred in the euening 4 211 a How the father 's called it a sacrifice 4 215 b An antithesis betweene it and the Masse 2 317 ab Why the Supper is celebrated in the morning 4 210 b 211 a Howe the bodie and bloud of Christ bee offered vnto God in the Lords Supper 2 317 b To what ende the Supper of the Lord was instituted 2 318 a Offerings giuen thereat 4 19 a The heresie of the Aquarians touching it 4 53 a Ministred verie homely of a Bishop 4 67 a How manie wayes it may bee called a sacrifice 4 221 b 222 a 172 b That the wordes thereof are figuratiuely to be vnderstood 4 198 b 199 ab Necessarie doctrine of the signe and the thing signified therein 2 589 ab 590 ab c. How Christ bare himselfe in his owne hands in his last Supper 4 177 a ¶ Looke Eucharist Sacrament Suppose What it is to Suppose and what to beléeue 3 69 b 70 a Supremacie The Popes Supremasie prooued disprooued 4 256 b 257 a 229 b 230. 39 b 37 ab 3 b 248 ab 2 632ab 4 35. 36. 244 b ¶ Looke Pope Suspicion A definition of Suspicion howe farre foorth they are to be fauoured 2 533 b It ingendreth a weaker assent than opinion doth 3 57 b What is lawfull therein 2 534 a Sutes in lawe Whether Sutes of lawe are to bee followed of a Christian 4 275b Scriptures which séeme to forbid it 4 278 b Whether they shoulde not be followed in Lent 3 255 b For tryall of them a combat is not lawfull 4 309a Meanes that would be vsed before they be assayed 4 278 ab ¶ Looke Lavve Svv. Sweare Whether it be lawfull to Sweare by Idols or Saints 2 371 b 372 a Whether we may or not because things to come are not in our power against the Anabaptistes 2 375 a Christ did Paul did and Angels did Sweare 2 369 a Why it was not lawfull for Iupiters high priest to Sweare 2 398 b The wordes of Christ Sweare not at all expounded 2 369 ab Swearing Of Swearing both by God and creatures with other circumstances 2 368. 369. c. ¶ Looke Othe Sworde Of the spirituall Sworde and the temporall and which is superiour 4 229 ab It signifieth troublesome times 4 234 a Why it is giuen vnto the magistrate 4 291 a Swordes How the church is saide to haue two Swordes 4 233 b In the Apostles time it had not two 4 234 b Whether Bishops haue the rule of both 4 287 b Swordplay Of the game of Swordplay and what hath béene decreed touching the same 2 39 b Of a kinde of Swordplay farre worsse than the bloudie swordplay of the Heathen 2 391a What Seneca reporteth out of Cicero touching it 2 391 a ¶ Looke Games Ta. Tabernacles Of the feast of Tabernacles celebrated among the Iewes 2 376 a Tawnts When Tawnts are sinnes and no sinnes 2 529 a When they are no contumelies 2 529 a Te. Teachers Teachers are instrumentes of truth but not authors 1 12 a In stéede of Prophets but no Prophets 1 24 a Wherein they do differ 1 18 b Of good and euill Teachers and howe daungerous it is to learne vnder such as be corrupt in religion as also of the contrarie 2 311 ab ¶ Looke Schoolemasters Teaching Wee must not bee feared away from Teaching though wee see men become neuer a whit the better therby and why 1 14 b Of the Teaching of the Holie ghost 2 628 b 629 a The manner of Gods Teaching of vs declared by a similitude or comparison 1 11 b Publike Teaching committed vnto women 4 7 ab 8 a Teares The abide of Teares 3 246 b They are not alwaies the token of true repentance 3 245. 246 b What Teares are not allowed of God 3 246 a Whether Teares are beséeming for Angels 3 284 a After what affections Teares do follow 3 246 a Of theirs which are punished theirs which spake euill of God 3 247 a Diuerse opinions touching the matter of them 3 246 a ¶ Looke VVeeping Temple The dedication of a Temple applied vnto vs 4 123 a Why Salomons was so richlie deckt 4 66 ab 67 b Of the Temple of mercie built
Circumcision and what it signified 150 a Baptisme and it be all one and how 150 a Collects and the reason of those praiers and their name 136 a Commandement which is the soule of all the rest 102 b 103 a The first and last obserued of none 167 b Commandements of God must be distinguished and how 160 b Foure in the first table and which they be 165 a Six in the second and what they be 165 a Why some are affirmatiue and some negatiue 169 b What we haue to note in the contents of the ten 164 b The coniunction of them 165 a The substance of them 164 a b Thrée kinds of actions handled in them 164 b What we must doo when two contrarie méet which cannot be performed both at once 166 a b 71 a b 72 a Commings of Christ in the scripture onelie two 231 b Common-weale and what kind of rule were good therein 163 a Platos imagined 52 a Communion or coniunction of vs with Christ 105 b 97 a What opinion Cyril held thereof 106 b The instruments or knots of the same 98 a Of the beginning and ending thereof 106 a Signes and tokens of it 98 a Distances of places hinder it not 97 b Of the Communion of the parts or members of the bodie 97 b Communion in the morning a deuise of man 119 b 120 a ¶ Looke Eucharist Concubines of the patriarchs were their wiues 152 a Concupiscence of two kinds recited in the last precept of the lawe 165 a Confession of sinnes both to God and men allowed 157 a Thrée maner of waies in the sacrifices 170 a How flight in persecution is a kind thereof 70 a Auricular must not be taken out of the church 170 a Coniunction of vs with Christ in the Eucharist 140 b 141 a b 106 a b 184 a b 220 a b 124 a b Disagréement touching the same 97 a Whether it be doon by Christ or by faith 126. How it is increased in Christ 124 b 125. 126 a 127 a A certeine kind common to all men in generall 105 b That the weakenesse of faith letteth it not 126 a Of the members of the church 139 a b 140 a b Of Christs humanitie and diuinitie 3 a b. Coniunctions two which we haue with Christ 97 a Conscience cléere a great comfort 112 b We must doo nothing against it 122 a b. Consecration is a sacramentall thing 242 b The force therof speciallie in the Eucharist 138 b 239 a When and how that of the bread in the Eucharist was made 212 a Consequent denied by denieng of the antecedent 130 b 131 a Constancie in persecution for true religion exhorted Read the 47. epistle beginning at pag. 139 Renewed in the godlie 145 b Consubstantiation of Luther and Brentius 153 b Contempt of Christ 3 b Contraries cannot be togither in one subiect at once 204 a b 205 a b. Contrition and how it is not effectuall to the remission of sinnes 157 a Controuersies about the vnderstanding of scriptures 187 a Conuersion and whether it be by compulsion 111 b 112 a 119 b Touching the power of God therein 108 b Thervnto we bring nothing actiuelie 117 b 118 a Whereto it and our disposition to doo good must be attributed 110 a b 111 a b 112 a b Of Paule 115 a Whether he therein were drawne by frée will 118 a b. Correction brotherlie extendeth to euerie estate 170 a Couenant and the definition and scope thereof 160 a What God requireth of vs to him ward therein 28 b 29 a That in the lawe and that in the Gospell all one 150 a What Iewes at this daie belong not to the same 150 b What God ment when in that which he made with the Leuites he promised peace 28 a b. Councels generall and how they are to be regarded 210 b 197 a b That they cannot erre as the Cardinall of Loren saith 152 b Not to relie or leane too much to them 249 a b. Counsell asking of God in euerie enterprise 38 a Court of leauing it or liuing in it 158 b Creation of all things and probable propositions concerning the same 144 a Creatures haue a substance circumscriptible 190 b How it commeth that some be cleane and some vncleane 147 b Wherin their holinesse standeth 163 a Crosse is Christs triumphant chariot 5 b 6 a 8 a How it maketh all things sauorie 9 a b How diuerslie men be addicted to the same 4 a Crucifix and of worshipping the same 121 a b The image thereof must not be on the table when the word is preached or the sacraments ministred 123 a b. Curiositie defined and what is intended thereby 152 a Why it dooth much hinder faith 163 a Cursses are lawfull for the godlie and so are oths 164 b What we are to gather by those that were laid vpon our first parents 146 a b. D. DAgon and the forme and figure of him being the Philistines god 86 b Dansing and what is thereof determined 161 a Deacons and whie they were ordeined in the church 50 a 42 b Dead and touching their buriall in chosen places and speciallie in temples 152 a Death more feared in the time of the lawe than of the Gospell 149 a Of bodie and soule set before Adam 145 a Of sorrowing and reioising therein and the causes thereof 155 b The crueltie therof complained of 82 a How the godlie desire that which they feare 67 a How the feare of the same is not of it selfe faultie 73 a b. Of two sorts the one bodilie the other spirituall 74 b Within what bounds the feare thereof must be restrained 67 b A thing to be feared 66 a How it dooth alwaies bring feare 67 a Whether there be a faultinesse in the feare thereof 66 a Not good by it selfe 67 a Whether the feare thereof in a Christian man be sinne 65 b A sermon of Christs 1 a and so forward In what respect he stroue with it 5 a Dearth and prouision against it when and by whom to be made 157 a Disagreement and bearing of hatred differ 176 a b. Discipline ecclesiasticall and how necessarie a thing it is 88 b Where the rule thereof must be sought for 89 a Vnder what pretense it is reiected 88 b Disputations must not be counted vnprofitable nor refused and whie 176 a Diuell let loose and at libertie 103 b Diuine is a god speking among men 49 b. Diuinitie a sermon concerning the studie of the same 43 b and so forward The ancientnesse thereof 45 b The vtilitie and profit of it 46 a The worthinesse thereof 45 a 249 a b Schooles for it and what ought to be read in them 89 a b The cheefe thing whereby to iudge matters thereof 210b How that when it is commended vnder one labour are reaped two fruits 44 b The nature and propertie of it set foorth by similitudes 56 b A kind thereof condemned whie 54 a A definition thereof 56 b Diuinitie or Godhead and a distinction
and not ioined 115 a Whereby the same is wrought and not wrought 149 b 150 a Wherin the true and sound respect thereof consisteth 97 a 5 b Wherevpon it dependeth and dependeth not 131 a K. KEies of the church and how they are ment 26 a b When they were giuen vnto Peter 26 b They are generall things and how 27 a How euerie priuate man hath them 27 a Knowledge distinguished according to sense reason and faith 105 b That of God without integritie of life is hurtfull 86 a Two kinds thereof 159 b Of that which the Ministers are said to kéepe with their lips 29 a b. L. LAbour with hands and what is to be obserued therein 157 b Lawe of God though it be his will yet is it not euerie will of his 119 b The Gospell and it must not be separated 165 b Whie all men may not performe it sith it is Gods reuealed will 119 a who are counted dooers thereof 166 a Contrarietie séemeth to be attributed to the same and how 165 a b A distinction of those things which GOD forbiddeth therein 68 b What the not regenerate can doo in the same 102 b The end and vse thereof 103 a How and whereby the dignitie of the same is to bée esteemed 145 a Manie things commanded therein were kept before the same was giuen 147 b The promises thereof not vaine though the lawe it selfe cannot bee fulfilled of vs 165 b It requireth thrée perfections in our works 166 a With what terrour it was published 163 b Whie God gaue it in the desart or wildernesse 164 a The vse of the same among the faithfull 165 b 166 a What it requireth touching performance 102 b How the morall and ciuill of the old people be abrogated 165 b To go to Lawe is permitted to a Christian 163 a A lesson for such as are in sute 162 b Lawes of men and wherein the iustice of them is conteined 164 b. Laieng on of hands in making Ministers whereof it might séeme to haue come 169 a Leuen and whie God refuseth that it should not be offered him 169 a Libertie Christian a case touching it to be maintained or violated 71 b Lie officious is not repugnant to charitie 167 b Of the midwiues of the Hebrues and their Lie 158 a Lies though officious ought to bee auoided 150 b Life and how far foorth wee ought to loose it 68 a wee must laie it downe for our brethren 74 b How it is ment that we must so doo 75 a Arguments or persuasions of good Life 145 a Faith the instrument whereby wee obteine eternall Life 126 b Lifting vp of hands in praier 162 b Lights great in heauen and the end vse of them 144 b Whereof the originall of them in churches sprang 170 b Loue of God shineth in the death of Christ 7 a The inestimable fire of Christs 7 a M. MAgistrates their charge in a plentifull yeare 157 a Touching othes 164 b Touching idle persons 157 b Whie they be instituted 162 a What is to be regarded in the making of them 157 a Of their misusage 19 a Christians for safetie of their life may vse their helpe 148 a What they must doo if they will giue a testimonie of their innocencie 155 a A strong reason that God would haue them 163 a Mankind soone increased in number 147 a Manna wherevnto like and vnlike 162 a What wee are to learne by that wherewith the Israelites were fed 161 b At what time it was commanded to be eaten 162 a Manslaughter and whie we must forbeare it 148 a Marrie with infidels is contempt of religion 155 a Whether it bée necessarie that a man should Marrie a maid with whom he hath lien 142 a 2. Marriage is not condemned in that God requireth of the Israelites to absteine from their wiues vntill the third daie 163 a What is determined touching such as are coupled therein in flight in persecution 77 a b Who must not delaie it vnder pretense of pouertie 154 b Marriages that are not well knit and concluded 146 a Masse no propitiatorie sacrifice 132 b 133 a Whence the name thereof is deriued 135 b 136 a An application of the sacrifice of the same 134 b No eucharisticall or gratulatorie sacrifice 137 a Whether it be a sacrifice 132 a What a holie thing it was supposed to be 121 a b An enimie to the benifits of Christ 5 b Whereof the eleuation of bread in the same sprang 170 b The dangers insuing vpon going thereto 146 a Masses priuate not heard of among the fathers 134 b When they began 136 b Matrimonie declared to bee inseparable and how 45 b By what meanes it is violated 167 a Whie it is said to bee a mysterie 145 b Whether it be good simplie or in respect 167 a What is not ratified though carnall copulation follow it 154 a Whether the lawfull vse thereof be a veniall sin 167 a Whie God would haue it betwéene such as were not far off in kindred 154 a Whie it is commended and commanded 167 a Delaie therof should be inioined to none 156 b The néere coniunction of man and wife in it 82 a The commandement of the same and the vse thereof 145 a Mediator none betwéene God and man but one prooued 91 a Christ is none vnlesse he be also a man 134 b 135 a Whether the Anabaptists haue the true one 130 b 131 b 132 a Meditation and in what things it dooth consist 36 a Memorie and why diuers writers doo extoll it 1 a What things must be committed therevnto and whie 1 a Men and a distinction of their state 102 a Mercie of God and of the greatnes of the same and how far foorth it should be celebrated 136 a b. Merit of congruitie and condignitie attributed to the will 106 a Messias and touching the Iewes which denie that he is come 130 b Midwiues of the Hebrues and their lie 158 a Mind of man how it behaueth it selfe actiuelie passiuelie in spirituall things 127 a How it cannot atteine vnto supernaturall things 108 a God vseth it as an instrument to performe his counsels 127 a Wherein the change thereof of euill to be made good dooth stand 127 b Ministers when they may labour and what they must take héed of therein 157 b Whether in baptisme regard is to be had of their faith and religion 137 a b 138 a Of the custome to praie and prophesie at the making of them 153 b Why GOD giueth not to euerie one of his the gifts of the spirit 159 a b Controuersie about their apparell 116 b 122 a 123 a 115 b 118 a c. 121. Whether the surplis c. inioined them to weare had originall from the Pope 119 a Not bound to worke and labour with their hands and why 157 b Whether they may flie in persecution 77 b God communicateth with his the properties of some of his actions 150 b How far foorth slight in persecution