promote If the church shall haue a great néed and he excell in vertues the maner of his birth shall be no let vnto him 1. Tim. 3 2. Titus 1 6. For Paule in his epistles to Timothie and to Titus when he diligentlie writeth of the election of bishops and priests did forbid none of this kind of men But thou wilt saie that in the old lawe bastards were excluded from the ministerie I grant it neuertheles we are not now bound to that law it was made onlie for the detestation of adulterie Yet now if they be able to profit the church greatlie their election must not be forbidden A vaine difference put by the Decretals And it is vaine which is written in the Decretals that legitimates maie be chosen but bastards ought to be reiected except with dispensation as we haue in the title De electionibus For these counterfeit colours and deceits the Romane bishops haue inuented to amplifie their dominion But the iudgement which I haue allowed agréeth with charitie and we may gather the like of it out of the ciuill lawe where it treateth De decurionibus that is of capteines ouer ten soldiers sith these were ciuill iudges for priuate cities and townes Wherefore it is decréed Bastards might be made decuriones that bastards might be made Decuriones if necessitie so required In the Digests De decurionibus in the lawe Generaliter in Paraph Debet enim The lawe therfore would haue that order namelie of Decuriones to be full Howbeit if another borne legitimate were a suter togither for the same he should be preferred before the bastard So thinke I that we must doo in the church that if anie man be as good and as apt for the ministerie being a legitimate borne let consideration be had to him before the bastard who must giue place in that case vnto him that is legitimate It is added in the lawe If they be honest and good the blemish of birth shall nothing hinder them in the same title in the lawe Spurios and in the lawe following These things haue I therefore mentioned that we might vnderstand by what right Ieptha was by his brethren thrust out and that the agréement of the ciuill lawes with the lawe of God might be perceiued Of Adulterie 17 Doublesse adulterie is a gréeuous sinne In 2. Sam. 11. 26. How greeuous a sin adultrie is Looke at the beginning of the same chapter and how gréeuous it is as Tertullian gathereth in his booke De monogamia we may perceiue by the contrarie in comparing the same vnto matrimonie Let vs consider wherein matrimonie consisteth God made man and woman he ioined them togither in one flesh wherein matrimonie dooth stand And if so be that one flesh be rent and pulled awaie so as an other is mingled and set in place adulterie is committed This heinous crime hath béene forbidden euer since the first originall of mankind as manie of the fathers haue prooued God made man and woman not men and women to the intent that euerie man should be content with his owne wife and euerie wife with hir owne husband if now then a man be not content with his owne wife he shall not haue one wife but manie Man shall leaue his father mother Gen. 2 24. and cleaue to his wife if he be pulled awaie doubtlesse he cleaueth not to hir Chrysostome vpon the 51. psalme in the first homilie saith that The fruit of adulterie is murther and poisoning In his 42. homilie vpon Matthew he saith that Adulterous women verie oftentimes practise murther and that not of one man onelie but of all them also vnto whom they thinke that their infamie may come as did Herodia Ierom against Iouinian toward the end of the first booke Whatsoeuer tumults saith he are in tragedies is the spite that is betwéene married wiues and their husbands harlots Moreouer Agamemnon was slaine by the adulterer Aegistus Atreus and Thiestes by reason of adulterie tooke in hand those cruell enterprises The rauishing of Helen stirred vp the most cruell war of Troie In this is a certeine sinke of all euill Cyprian in the second epistle of his fourth booke to Antonius writeth that In the first times there were such bishops as would neuer let adulterers to rest in the church but there were other bishops that after a good space of time if they shewed foorth anie fruit of penance would reconcile them after a sort Augustine in his 42. epistle to Vincentius the Donatist alledgeth this epistle and saith that This diuersitie of custome the bishops had and yet they kept the vnitie of the church Christ willeth that matrimonies should not be broken off and yet he so accounted of adulterie as he made it the cause why matrimonie should be vndoone By adulterie the houshold is disquieted the bed it selfe is dishonoured great iniurie is doone vnto the children for either they be bastards or else taken for bastards Bartholus Ad legem Iuliam de adulterijs in the Pandects writeth about the title of the same booke that Adulterie is the most gréeuous crime of all other except treason to wit as concerning ciuill regiment Thales Milesius iudged that periurie is not a more gréeuous sin than adulterie For a certeine adulterer was readie to take his oth that he committed not adulterie and periurie saith he is not woorse than adulterie Whether adulterie be a more greeuous sinne than idolatrie Chrysostome in his 62. homilie vpon Iohn was bold to write that adulterie is a more gréeuous sinne than idolatrie And he alloweth two reasons both which neuerthelesse are deriued from matrimonie and the nature therof Which is written by Paule in the first to the Corinthians 2. Cor. 7 12. where he decréed that A beleeuing husband may dwell with his vnbeleeuing wife but he granteth not that an adulterer may dwell togither with an adulteresse wherefore that the same is a more gréeuous fault Another reason is The beléeuing wife is not defiled with the companie of hir idolatrous husband but an adulteresse is alwaies polluted A false argument if she be ioined with an adulterer therefore he concludeth that adulterie is a thing more gréeuous than idolatrie But vnder correction of so notable a man I may saie that the arguments be weake We must not compare matrimonie with idolatrie but matrimonie and adulterie must be compared betwéene themselues These two are in such sort as the one of them in his owne nature and by the appointment of God is good and the other is sinne And whereas in matrimonie the one part is sometime an vnbeléeuer that happeneth by accident But the greatnesse of sinne must not be iudged by those things which come by chance or as they speake in the Schooles which happen by accident A beléeuing wife may dwell with an vnbeléeuing husband so he be willing therevnto For matrimonie is a good thing it is not so polluted with the idolatrie of the other partie
and my faithfull companiōs Sometimes we were sorie with our selues that when we were come to Tygure we went not forwarde to Geneua Bernard Ochinus whither Bernard Ochinus iourneied the daie before our comming Howbeit considering the thing diligentlie the euent of the matter sufficientlie sheweth that all thinges happened according to the prouidence of God who prouided that our presence was fitter for Strasborough than méete for Geneua For Bucer Bucer who nowe hath the chéefe place in the Church of Strasborough being certified that we liued at Basill without anie certaine calling called vs hither by letters We being glad of this tidinges because wee desired also for other causes to sée him wee giuing thankes to almightie God for such an occasion offered vnto vs we iourneied from Basill to Strasborough And so soone as wee were come hither we were most louinglie receiued by Bucer into his house Seuentéene daies I remained with him The true description of a godlie Byshop In which time I spied woonderfull examples of godlinesse aswel in his doctrine as in his life His house séemed to be as a house of hospitalitie such vsuall intertainment giueth hee towardes straungers which are constrained to trauel for the gospell and for Christes cause Hee so well gouerneth his household as in so manie daies space I perceiued not so much as a small occasion of offence but founde on euerie side matter of edifying At his table there is no appearance either of excesse or nigardnesse but of godlie moderation In meates hee maketh no difference of daies but eateth anie sorte of meate as it is laid before him without superstition giuing often times thankes vnto GOD through Iesus Christ for so manie and so great benefites Before and after meate somewhat is recited out of the holie scriptures which might minister matter for godlie and holie cōmunications I may bouldly affirme that I euer went from that table better learned For I alwaies heard something which I neuer so throughlie weighed before or had not béene so wel satisfyed therin As touching other actions of his I alwaies found him occupied and that in no priuate businesse but in those thinges wherein he might helpe his neighbors that is to wit in daielie sermons in well gouerning of ecclesiasticall matters that Curates might gouerne the soules committed vnto them that they should confirme them by holie examples in visitation of schooles of learning that al the labour which is there bestowed maie be referred to the furthering of the Gospell and commodity of the Church In exhortations whereby he continuallie stirreth vp and enflameth the Magistrate vnto Christian godlinesse There is in a manner no daie passeth ouer but he visiteth the court And because he is all the whole daie occupied in these kinde of businesse hée hath appointed the night for his priuate studies and prayers To saie the trueth as the thing is I neuer awaked out of sléepe in the night but I founde him awake Then by studies he prepared himselfe to those thinges which in the daie time hee was to speake then obtained hee by prayers strength vnto his actions in the daie time Beholde welbeloued brethren in our age Bishoppes vpon the earth or rather in the Church of Christ which be truelie holie This is the office of a pastor this is that bishoplike dignitie described by Paul in the Epistles vnto Timothie and Titus 1. Tim. 3. 1. Titus 1. 6. It delighteth me much to read this kinde of description in those Epistles but it pleaseth me a great deale more to sée with the eyes the patterns thēselues Perhaps those of yours which onelie haue the bare name of Bishoppes will obiect that the dignitie and bishoplike maiestie cannot by this meanes be preserued If a Bishoppe shoulde preach and teach euerie day he must euerie daie teach and visite the schooles If care should be taken of the néedie straungers and waifarers if pouertie shoulde bee suffered with an indifferent mind without the greatnesse of reuenewes where shall be the dignitie Where shall be the glorie Where shall be the maiestie of a Bishop We answere that honour riches and glory is in no estimation among the pastours of soules and Apostolicall Bishoppes Contrariwise we grant that vnto Bishoppes which bee not of the Church but of the worlde vnto parents not of soules but of children vnto pastors not of men but of dogges horses and haukes these thinges are most of all regarded these are among the delightes vnto these must be imployed all indeuour vnto these must be bended all the strength But least our Epistle should waxe too great setting aside these vnméete Bishoppes let vs returne vnto that whereof we beganne to speake Bucer obtained for me of the Senate an honest stipende Peter Martyr appointed to teache the scriptures whereby I maie verie well maintaine my liuing and therewithal committed vnto me the charge of interpreting euerie daie some place out of the holie Scriptures Now presentlie I interpret the lesser Prophetes as they vse to call them béeing nowe readie to make an ende of Amos. And because the most part in this schoole haue knowledge in the Hebrewe I expounde the Hebrewe text in Latine Capito Capito a man famous in learning and godlinesse occupied before the place appointed vnto me who being deade a yeare nowe past none hath béene as yet appointed in his steede Nowe hath God the most mercifull father brought me hither that I might in some part ease Bucer of his infinite labours who before my comming was to teach euerie daie in the schoole Since the time that I haue béen placed in the roome of Capito he maie nowe leaue off the affaires of the schoole to order other businesse that is of no lesse importance He preacheth euerie daie with great profite of the whole schoole and of me my selfe that heare him read Wherefore by the benefite of Gods mercie my affaires are in verie good state Moreouer I cannot expresse in wordes howe welcome and welbeloued I am of all and howe well I content the whole schoole Blessed be God the father of our Lorde Iesus Christ who of his infinite clemencie hath béene mercifull vnto me I woulde that that Church there might bee adorned with such gouernment Vndoubtedlie you shoulde receaue a farre greater profite by dailie sermons and publike readinges of the holie scriptures than by so manie masses vnderstoode for the most part neither of the sacrificing priests which say them neither yet of those that heare them The worde of God neuer falleth without some fruite So as it would profit all men of euery condition kinred age and sexe and so might as well your Church as also your Citie be made better and more excellent Vnlesse I be deceiued you will aunswere after this manner This indéede would be farre better and farre more profitable but we haue néed of Pastors for want of whome we are much troubled But be that those few which remaine with vs would imitate your
And in like maner did Christ answer touching the Pharisies which were offended at his doctrine Let them alone Mat. 15 14. they be blind leaders of the blind and he made no reckoning of the offense which they tooke But the meane actions must be vnderstood either according to the dooing or else according to the sense doctrine and knowledge which we ought to haue of them In the doing of me◠actions we must follow the rule of charitie If we speake of the dooing of them we must vse the rule of charitie least we attempt anie thing that maie offend our weake brother of which thing the apostle hath written at large to the Romans And as touching the sense and doctrine it is necessarie for vs euermore to professe and iudge Rom. 1 4. that these indifferent things through the grace of Christ are frée vnto vs and that we absteine from them in no other respect but for their sakes that be weake Which thing we sée right well that Christ did The example of Christ Matt. 7 27. when he paid the tribute monie for he was King and God euen the true Messias so as in verie right he was frée from paieng of tribute but this libertie he would not vse least he should haue offended others Neuerthelesse he taught in the meane time that it was frée for him to doo it when he demanded of Peter The weake ones must be condescended vnto and therewithall taught so long as they be willing of instruction whether tributs were woont to be exacted of bond men or of them that be frée Those that be weake must be taken and taught and that they maie heare the more attentiuelie and willinglie it is good that a man humble himselfe to their weaknesse so long as we shall perceiue them willing to be instructed but if we find them vntractable and obstinate and to refuse to heare the reasons drawne out of the scriptures and that they be contemners of the word of God we must let them go neither must that which is holie Matt. 7 6. be giuen vnto dogs neither is it necessarie to care for the offending of them But while we applie our selues to them that be weake In condescending somewhat vnto the weake we must beware we offend not the faithfull multitude The example of Paul Acts. 16 3. Galat. 2 3. we must haue a regard vnto the multitude of the faithfull Among whom if some should take offense at thy dissembling and that the example should so be laid hold on as though it ought in anie wise to be doone and for that in the church Christian libertie might be hazarded thou must take héed that thou submit not thy selfe anie further least perhaps some corrupt opinion arise of thy dissembling Paule circumcised Timothie when he sawe that it might bring profit vnto the weaker sort but as we read vnto the Galathians he would not circumcise Titus For the false apostles were readie which would haue vsed that example to thrust vpon the Gentiles the ceremonies of the lawe as necessarie to saluation for they searched out on euerie side by what meanes they might spoile the church of hir Christian libertie Acts. 18 18. And the same Paule who polled his head at Cenchrea at Ierusalem hauing as he said a vow and had taken in hand the purifieng of the Iewes according to the lawe bicause he iudged Acts. 21 26. that the same would profit them that were weake would not abide that Peter should doo the like but as we read to the Galathians resisted him to the face Gala. 2 11. for the dissembling of Peter was drawne vnto the great damage of the church Neither was it thought good that so manie of the Gentiles should be offended to the intent there might be regard had of those that came from Ierusalem For there was danger like to ensue least through the authoritie of Peter and Barnabas there might be held an opinion whereby it should be thought that the Ethniks which were conuerted vnto Christ were to be compelled to kéepe the ceremonies of the lawe 11 Hauing made this preface we will now speake of the verie choise of meats And first it is to be agréed vpon that all meats are now in their owne nature frée vnto christians so that nothing be added to make them vnlawfull otherwise if meat be set before vs which maie be thought either to nourish or stir vp lust it behoueth that he which findeth himselfe prone therevnto doo forbeare it Likewise if there be anie man of vnperfect health and there be meat set before him whereby he perceiueth his health to be hurt he must not fulfill his appetite Superfluitie much cost must be auoided Adde also that we must auoid superfluitie and too much cost least that be spent which might haue béene giuen to the poore and imploied to better vses Lastlie if there be present anie of the weaker sort Sometime we must absteine for offense sake Acts. 15 20. which maie be offended with some kind of meat as in times past the Iewes newly conuerted did abhorre flesh strangled bloud Yea it had béen conuenient for the Ethniks to haue absteined bicause of the weakenesse of them that sat at meat if it had béene told them in the midst of their feast that the meat set before them had béen offered vnto idols Rom. 14 13 1. Cor. 8 10. c. as Paule writeth at large to the Romans to the Corinthians I let passe that in the old lawe manie kinds of meats were forbidden and there is no doubt but in those daies the lawe was to be obserued Abstinence for ciuill gouernment sake There might also be added the respect of ciuill or politike gouernment all which things perteine not to the nature it selfe of meats but vnto the circumstances which happen 12 And that all meates in their owne nature are frée for christians All meats of their own nature are free for christians Matt. 15 11 the scriptures doo plainlie teach Christ as we read in Matthew said Euerie thing that entereth into the mouth defileth not man And if so be it doo not defile by eating no more dooth it sanctifie by forbearing And the apostle writeth 1. Cor. 6 13. Meates for the bellie and the bellie for meats God shall destroie both it and them Therefore séeing meate is a thing temporall and to be destroied 1. Cor. 8 8. and which perteineth vnto the bellie not to the mind it commeth to passe that of it selfe it auaileth nothing vnto righteousnes or vnrighteousnes And a little before In the same 8. chapter Meate dooth not commend vs vnto God for neither if we eate shall we haue the more neither if we eate not shall we haue the lesse Which words Erasmus weighed Erasmus and therefore he wrote If it be as the apostle teacheth how commeth it to passe that at this daie we are in nothing else
whoÌ„ seeing other mens minds be hidden and that they bée vtterlie ignorant what is in them it behoueth that they vse the cautions discribed by the Apostle least they erre in their elections But God rightly chooseth his with out those rules Psal 7. 11. Ier. 11. 20. Apo. 2. 23. For hee trieth the raines and the heartes and chaungeth the wils of men at his owne pleasure Albeit some haue saide that Paul in Iudaisme was of verie honest conuersation as hée himselfe testifieth vnto the Philippians Phil. 2. 6. And in the latter Epistle to Timothie he writeth that he had serued God from his forefathers with a pure conscience But I hold not with these men For I will not diminish his fault in persecuting of the Church seeing Paul did so greatlie after a sort reproch himselfe with the same Wherfore when I allowe of the solution nowe brought this commeth to mind that the Canons which the Apostle deliuered vnto Timothie are not alwaies kept euen as touching men For Ambrose the Bishop of Millaine Ambrose was chosen he being yet a Nouice when hée was yet a Nouice and youngling in the faith was placed in the Sea of the Church For he was sent from the Emperour to execute the office of Praetor Here the aduersaries vaunt against vs that it is lawfull sometimes to deale against the holie Scriptures and that the woordes of God are not most stedfast But we must note that the preceptes of God sometime haue not their owne strength neither in verie déede be preceptes For when two preceptes méete together so as they crosse one another The commandemeÌ„ts of God so fare as sometime one giueth place to another wherof the one is more excellent than the other God wold haue that chiefly to be done then the other which is of lesse excellencie and as touching the will of God inferiour giueth place vnto the first and hath not the authoritie of a commaundement because God woulde not haue it to bée doone in that place and at that time Euen as Christ taught as touching the drawing of an Oxe and an asse out of a pit on the Sabboth daie Luk. 14. 5. By which meanes he excused his Disciples who had plucked off the eares of the corne on the Sabboth daie Matt. 12. 1. and had rubbed out the graine And he often times testified that hee woulde haue mercie and not sacrifice Ibid. ver 7. The Church of Millaine therefore was greatlie molested by the Arrians it had néede of a Bishop An examination of the chusing of Ambrose and speciallie of a teacher that shoulde bée of great authoritie These thinges were perceiued to bée in Ambrose Neither was there anie other fit man presented Whereby that Church was quit from the other precept which was of lesse excellencie wherein it was commanded to beware of Nouices or those which were not fullie instructed And of this matter it séemeth to be enough to haue spoken somewhat by the waie 20 Moreouer the rite of the olde consecration is set foorth in the booke of Numbers In 1. Sam. 7 at the beginning It behooued that the Leuite should chaunge his garment and wash his bodie and shaue all his haire The consecration of the Leuites Priestes Further that he should come into the Tabernacle vnto Aaron and by him to be consecrated before God the Lorde After the same maner also it behooued the Priestes to be consecrated namelie that they shoulde put on newe garmentes that they should be sprinkled with holie oyle and bloude This outwarde meanes was to this purpose effectuall that the people might vnderstand that they were nowe ministers assigned vnto them by God But these shadowes being taken awaie there is nothing left vnto vs but the laying on of hands But the Papists The laying on of hands as I suppose to the intent they might bée of more solemnitie The conseâ—ation and mark of the Papists haue transferred all those rites and Ceremonies of Moses vnto themselues They are clipped they are shauen they are washed they are annointed they haue garmentes put on them And I maruel not a little why they be not also circumcised But they adde that these things of theirs are indued with much greater vertue than those rites of Moses For that they imprint a marke which cannot be raced out and that it consisteth not onely in the flesh but that it pearceth also euen vnto the soule Paul saith that he beareth the markes of the Lord vpon his bodie Gal. 6. 17. But these good men would laie vp those thinges in their minde For what they doe in their bodie all men sée In 1. kin 19 The signe of outward vnction 21 Moreouer oile in the olde time was an outwarde ceremonie appointed by God and therefore it was not destitute of the worde of God And it signified the gift of the holie Ghost whereby God instructed them whom hee woulde promote either vnto ecclesiasticall or publike offices Moreouer by that signe they which were promoted were aduertised of their duetie Wherefore it was a sacrament but not generall because al the beléeuers in God were not annointed but onelie the men of that order which we haue mentioned before 1. Kings 19. 19. But some man wil saie we reade not that Elisa was annointed by Elias with outwarde oile for as the holie Historie saith he onelie cast his cloake vnto him Neither was Azael consecrated by Elisa with outward vnction 2. Kings 8. 11. Some aunswere that indéede the same was vsed although the holie scriptures make no mention thereof Certeinlie manie things haue happened which the holie Historie otherwhile speaketh not of But I woulde saie that séeing it commeth to passe manie times in the Sacramentes that outward signes take their name of the things as breade and wine in the holie Supper are called the bodie and bloude of Christ The nature of sacraments in the transferring of names because they be the signes and Sacraments of those thinges In like manner the verie bodie of Christ Iohn 6. 51. as we reade in the 6. Chapter of Iohn is called breade that euen so Elias although he had not the outward ointment yet it may be saide that he did annoint because by his ministerie God working the same he bestowed the grace and frée gifts of Prophesie the which are signified by the outward vnction The verie which forme of speaking Dauid vsed when in the Psalme vnder the person of God he said Psal 105. 15 Touch not mine annointed And he spake of Abraham Isaac and Iacob whom he calleth annointed whenas notwithstanding they had not the outward vnction But so they be called because they were replenished with the spirite and with graces the which were signified by the oyle Yea and our Sauiour Iesus himselfe is called Christ that is annointed because he hath had the grace of God and that indéede beyonde the measure of other men 1.
a part is wholie holden in grosse of euery one He addeth further that whosoeuer will arrogate this title vnto himselfe is Antichrist Here we will adde the Minor But the Pope challengeth vnto himselfe this title Wherefore the Papistes must beare it with an indifferent mind if we call the Pope Antichrist Lastlie in the Epistle vnto Iohn of Constantinople What aunswere saith he wilt thou make before the tribunall seat of Christ whose office thou hast so arrogantlie vsurped Here Gregorie confesseth that this title is méete for Christ onelie But the foundation strength of these reasons is that it is not lawfull to reuerse the order which Christ hath appointed Mat. 16. 18. Whether Christ instituted one head in the Church 4 Yea verilie saie they Christ himselfe appointed one head in the Church For hée saith Thou art Peter and vppon this rocke c. But these men leane to a ruinous foundation Peter confessed Christ to be the sonne of God The words of Christ Thou art Peter c. expounded Then Christ Thou saith he shalt be Peter because thou hast confessed the rock that is me béeing the foundation of the Church And vppon this rocke which thou hast confessed I will builde my Church But now saith Paul 1. Cor. 3. 11 none can laie any other foundation but that which is laid Christ Iesus But if at anie time we read among the Fathers that the Apostles be foundations as in the Apocalips we read that there bée twelue foundations of new Ierusalem Apo. 21. 14 foundation is not here put for the roote of the building but for the xij stones which are next vnto the foundation For otherwise Christ is the foundation euen of the Apostles But they obiect that the keyes were committed vnto Peter Of yeâ—eies Yea rather they were giuen to all the Apostles without difference For Christ gaue the holie Ghost vnto al Ioh. 20. 22. and said vnto all Mat. 28. 19 Go ye preach ye The which in verie déede be the keyes of the Church But vnto Peter it was saide Ioh. 21. 15. Feed feed Yea rather they were all bidden and they ought to féed 1. Pet. 5. 2. Of those words féed any sheepe And Peter in his Epistle writeth vnto the other Bishoppes Feed yee as much as in you lieth the flocke of Christ Why then was it chiefely said vnto Peter before others Feed thou Mat. 26. 69 Because when he had thrise openlie denied Christ he might haue séemed to haue fallen from his first dignitie Wherefore Christ as though he had restored him into his place bad him by name to féed Howbeit what he spake vnto him alone he spake vnto all By this also he signified that hée which will teach in the Church ought to be indued with singular loue towards Christ Paul although after the death of Christ hée were made an Apostle Gal. 2. 6. yet he saith That he learned nothing of Peter or conferred anie thing with anie of the Apostle But if so be that Peter had béene the prince and heade of the Church nothing ought to haue béene doone without his authoritie and sufferance Naie rather Peter and Paul so allotted the Prouinces betwéene them Ibid. ver 7. as Peter taught among the Iewes and Paul among the Gentils 1. Pet. 5. 3. Further Peter admonisheth the Bishops that they should not raigne ouer the Cleargie Therefore how maie anie one obtaine the kingdome ouer others and beare himselfe as head But this reason is first of all to bée noted Iohn the Apostle liued vntil the time of Domitian Peter died at Rome vnder Nero. Him did Linus Cletus and Clemens succéede Now if they wil the Pope to be head of the Church they must of necessitie confesse that Iohn the Apostle was subiect vnto Clement If the Pope be head of the Church the Apostles were subiect vnto him So then let them either denie the Popes to be heades of the Church or if they will not let them subiect the Apostles-vnto them The Epistles of Clemens although they be manifestly fained and inuented yet are they oftentimes cited highlie estéemed by them Then let it be lawfull for vs also to consider what he writeth His Epistle vnto Iames the Apostle hath this inscription Clemens vnto Iames Clemens calleth Iames the Byshop of Byshops the brother of the Lord the Bishop of Bishops ruling all the Churches of God which are founded euerie where by his Prouidence Wherefore Rome the head of the Church shall bée translated to Ierusalem To this The vniuersall Church cannot be ruled by one man how maie the vniuersall Church be ruled by one man Sometime the Romane Empire was the greatest yet could it not imbrace the Parthians Scythians Indians Ethiopians and although it obtained not the whole world yet as Titus Linius saith it was wearie of his owne burthen Euen so these men when they saw that no one man might imbrace the whole Church they instituted as it were a Quadrumuirat that is that the world should bée ruled by foure Patriarches Namelie that the Patriarch of Antioch should be ouer Syria the Patriarch of Alexandria ouer Egypt and Ethiopia The Patriarch of Constantinople ouer Asia Greece and Illyricum The Patriarch of Rome ouer all the West part But what came to passe at the length Verilie this that they stroue among themselues and rent the world in sunder for each one would reigne ouer all And this welnéere is woont to be the end of humane counsels But Paul said that he tooke care of all the Churches I graunt but yet he said hée had a care not a dominion and that therefore he rather wrote vnto admonished counselled and reprooued the Churches but neueâ— called nor could haue called himselfe the head of the Church 5 But we are sometimes woont to saie The Church would be a monster if it had two heads If the Church should haue one head in heaueÌ„ and an other in earth it should be double headed and so séeme a monster This argument the Bishop of Rochester derideth For a wife also hath both her owne head and her husbandes so by this meanes euerie wife should be a monster The Byshop of Rochester But I maruell at Rochester being so great a Logitian that hée noted not a false argument in that which hée reporteth of the wife For those two heads of the wife be not of one and the same order for one is naturall and other is Oeconomicall But it would be a monsterous thing if a wife should haue two naturall heads or two Oeconomicall heads or two husbands But they adde The difference which they put betwéene Christ and the Pope The Pope is onelie a ministeriall heade he powreth not into the Church senses and spirituall motions for that is onelie the part of Christ Wherefore the Pope and Christ be not two heads of one and the same kinde The Pope is not confessed to
vnto the vncircumcised Such verily was the societie betwéene these Apostles 23 But setting these reasons aside I perceiue plainlie that this power which they say is giuen onely to the Bishop of Rome by the succession of Peter The primacie of the bishop of Rome is taken away by the old Canons is ouerthrowen by the Canons of the Fathers forsomuch as in the Synode of Nice some certain limits were prescribed vnto the Patriarches of Rome of Alexandria and to the rest which might not haue béene done if the Roman Patriarch had at that time béene head of all Churches How rightlie they did which appointed foure Patriarches to be the principall of all Bishops throughout the Church of Christ I will not at this present declare But this onelie I affirme that they in the Church which is * Gouernance of many good men Aristocrasia or a kind of common weale did institute a * The dominion of the foure Patriarches was like the quadrumâ—…rate in Rome Quadrumuirat whose fellowship neuerthelesse in processe of time they obserued with small fidelitie Leo the Pope misliked that any Byshop should be called vniuersall For Leo the first of that name complayned that the Patriarch of Alexandria would make himselfe the vniuersall Byshop of the Church of Christ The very same coÌ„tention had Gregory with Iohn Byshop of Constantinople And Socrates in the 7. booke and 10. Chapter wryteth that the Byshops of Rome and Alexandria went beyond the limits of their iurisdiction especially in that they turned themselues to an outward dominion which is a most sure token that the Byshop of Rome had not in times past as they will haue it an infinit power 24 But to returne to Peter himselfe by whose labour they boast that they haue obtayned so great and so excellent an authoritie of their Popedome as it may be iudged by none vppon the earth whosoeuer he be But good Peter as it is in the Acts of the Apostles when he was accused because he went in to the Ethnikes Acts. 11. 2. Peter had none of that common maioritie declared the cause purged himselfe neither did he flye from iudgement vnder that pretence that he was Pope and that he would be iudged by none vppon the earth as they would haue it He was sent together with Iohn by the Church of Ierusalem into Samaria Acts. 8. 14. whereby it commeth to passe that he is of lesse authoritie than the same For it is euident that he which is sent is inferiour vnto him whose messenger he is made Moreouer Paul ordayned Byshoppes and that by Titus Titus 1. 5. neither did he in that thing aske counsell of Peter or thought it requisite to vse his authoritie therein The same Paul as we haue to the Galathians reprooued him Gal. 2. 14. that openly before the Church of Antiochia vndoubtedlie not as an inferiour vnto him but as one equall and of lyke dignitie The most ancient Fathers were not subiect to the Roman bishop Cyprian and others of the most auncient fathers and also Councels especiallie those which were celebrated in Africa when they wrote letters vnto the Byshop of Rome professed not the subiection towards him which they imagin should be giuen him they called him brother or else honorable or worshipfull fellowe in office or such lyke In the 4 Chapter to the Ephesians are reckoned the ecclesiasticall degrees Ephe. 4. 11 The Ecclesiasticall degrees and God is declared to haue put in the Church some Apostles some Prophets some Pastors and teachers c. No mention of the Popedome in the holie â—…tures But of so great a matter namely of the Popedome we haue no mention there made There is also a remembrance of one bodie one spirit one hope of vocation one faith one baptisme but this ministeriall head of the Church is vtterly silenced 25 But they make great outcryes that they haue a perpetual succession of these their high Byshops What we are to iudge of the continual succession of the Romane Byshops and that the same is greatly accounted of by Tertullian Augustine and other fathers as though the Churches of Ierusalem Antioch and Alexandria cannot euen vnto this day shewe their successions As though perhappes also we would defraude of those successions the Churches of Corinth Ephesus and very many other Apostolicall seates And what Did not also the high priestes of the Iewes in the time of Christ and the Apostles bragge of their successions euen from Aaron But yet that might be no impediment but that it should be lawfull for the Apostles to depart from them when they sawe them reiect the Gospell of the sonne of God Steuen also sayd vnto them although they sate in very honorable place and might make vaunt of their successions and that verily with great bouldnesse You haue alwayes resisted the holy Ghost So that succession no whit auaileth them which depart from godlynesse and from the worde of God And that it is sometime lawfull for iust causes to depart from a continuall succession Note an example of Charles the great the example of Charles the great declareth The Emperours of Greece had a continual succession but whenas now through succession of time they were become slothfull and of small courage the Romane Empire reuolted from them and they ordayned Charles the sonne of Pipin to be Emperour Augustine Moreouer Augustine teacheth vs for what cause the fathers sometimes alledge those successions In his 165. Epistle vnto Generosus dealing against the Donatistes as touching this matter he writeth many excellent things among the rest he rehearseth the Roman Byshops euen vnto Anastasius which in his time sat at Rome and at length saith Ye will not be so boulde to say that any one of these was a Donatist so as it appeareth that ye enterprise newe matters in the Church and bring in newe opinions vtterly vnknowen to the auncient time séeing vnto your doctrine you are not able to shewe any succession or continuance with the auncient fathers Wherefore the argument of this father was very euident and plaine against the Donatistes neither will we therefore despise the same but being instructed thereby will contend against the Papists Let vs make a reckoning of the Roman byshops in their order course vntil we come to Boniface the 3. which first erected the Popedome Boniface the 3. first â—…rected the Popedome Certainly we may perceiue that amongest them there were many excellent and holy men and valiant confessors of Christ yet let our aduersaries say if they can of any one of them This was a Papist Let them take héede then to which of those men they will apply their doctrine The doctrine of the maioritie of Rome is newe and froÌ„ whence 〈◊〉 sprang so as they may say that he receiued it by this or that succession Vndoubtedly this doctrine of theirs is new in no wise taught by those godly fathers but by the
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
of Iesus Christ than was the Iewes temple vno Moses vpon the mount Therefore is ours the true church and shall continue for euer whereas yours shall consume perish and come to a fearefull end Furthermore ye boast that the church of God hath long continued quiet without anie generall resistance till now of late that the learned men in Germanie and else-where began to disdaine that the truth of God should so shamefullie be abused by couetous and carelesse men Ye consider not that your forgeries crept in by little and little now one thing and than another whole ages betweene that they sproong vp of deuotion of a pretense of holines of a wrong conceit of Gods omnipotencie of a zeale towards religion but yet without knowledge that manie times your opinions either were not resisted bicause learned men were otherwise better occupied in confuting of more grosse palpable heresies or if they were resisted those monuments haue perished by the enuie of your side or else through manie barbarous nations which inuaded Christendome that manie of your opinions grew by mistaking of councels and misconstruing of the fathers and of their darke and hyperbolicall speeches and not of anie authoritie receiued from the primitiue church that your church of Rome might more liberallie and without resistance and therefore more dangerouslie raise vp errors hir citie being the mistresse that commanded all nations that those errors of yours were pretended vnto the common people to be taught out of the woord of God and that it behooued to keepe them vpon paine of damnation that the godlie were humble and charitable and besides the opinion they had of the authoritie and learning of bishops and councels either for charitie they would not or for feare they durst not find fault with anie ordinance made by them further that God had not as yet put into the harts of kings and great estates to defend those that should find fault with the corruptions of the church that the professours of the Gospell had not prepared so smooth stones nor had so apt slings for the purpose as now they haue for God had not yet prepared the art of Printing whereby the word runneth verie swiftlie into all parts of the world that the kings of the earth had not as yet droonke the full draught of the whoore of Babylons cup nor thorough the infection thereof had shead the vniust measure of innocent bloud bicause the mysterie of iniquitie had not yet wrought all his force neither was that man of sinne so notoriouslie reuealed whome now the Lord dooth euerie daie more and more destroie with the spirit of his mouth Further that the time was not yet come wherein God by his eternall prouidence had decreed to build vp the walles of decaied Ierusalem neither yet was the iudgement of God so neare at hand Lastlie that all things were not yet fulfilled which Christ and his spirit prophesied should come to passe before the latter daie Giue ouer therefore these insolent and vaine boastings for the Lord dooth all things in time in measure and in weight his purposes are far from mens cogitations he oftentimes maketh the vilest and basest beginnings to grow vp to the greatest advancements of his glorie and he knew before all eternitie whome he had chosen to himselfe The sinnes of your forefathers shall not excuse your wilfull obstinacie for I saie vnto you that not onelie they but the cities of Sodome and Gomorrha would haue conuerted before this time if either they had seene the wonders that haue beene doone in your daies or else had heard the hundred part of preaching instructing and confuting of those errors that ye haue heard and learned and throughlie tried And sith our preachers haue preached vnto you not themselues but Iesus Christ not anie deuise of their owne but what they haue found in the holie word and haue taken this labour vpon them not for ostentation of their owne learning or for enuie they beare to your persons but in defense of the truth but with a zeale of the Lords house but for reformation of Christs church but for the manifesting of your false opinions for the earnest desire of your saluation ye should haue imbrased them as the Angels of God much lesse haue persecuted them to the death Ye should haue taken this faithfull trauell of theirs as an infallible token from heauen that as GOD before the first comming of his sonne sent manie prophets betimes in the morning to rebuke the sinnes of the people and to shew wherein the priests had violated the lawe of the Lord and how greeuouslie the false worshippers had defaced his holie sanctuarie so now before his second comming he hath sent heapes of these godlie and zealous preachers to laie open the errors of the church and to gather into the sheepefold the wandering flocke those whom he had predestinated to his kingdom before the foundations of the world were laid If none of all these things will serue if nothing will make ye relent if not yet at the length ye will returne to the true church for all the spirituall and supernaturall signes and wonders of your daies for all the admonitions that haue beene giuen you for all the arguments that haue confuted you for all the word that preuaileth against you for all you see the latter daie creeping towards you and the sonne of man as a theefe in the nightstealing vpon you if still ye will be selfe willing and obstinate if still ye will giue more credite to your selues than to the liuelie word of God if no not yet ye will leaue persecuting of your brethren by fire sword by malicious lies and reproches and by all maner of wicked waies ye can deuise and that contrarie to godlines contrarie to iustice contrarie to all humanitie contrarie to the law of nature and contrarie to your owne consciences ye will haue the iudgement of religion in your owne hands and will haue no other interpretation but such as your selues deuise behold I pronounce vnto you that the mightie God Iehouah commeth he commeth and that speedilie in his owne person riding vpon the wings of the wind He will not now seeke anie more reuenge vpon Pharao and Nabuchad-nezar for his people of Israell nor yet vpon Dioclesian Iulian and other heathen tyrants for oppressing the Christians but hee will require the bloud of righteous Abell at the hands of his owne brother Cain of Lot at his owne citie Sodome of Iacob at his owne brother Esau of Zacharie at the prince of his owne people of Christ at the hands of his owne Ierusalem and of his saints and martyrs of England at the hands of their owne countrimen kinsmen and brethren He will not reprooue you for intermitting your vnbloudie sacrifice of the masse and for not offering vp his sonne euerie daie to his father which himselfe once for all offered vpon the crosse seeing he neuer commanded you thus to doo No but he will
the scriptures haue with the faithfull For if it were so it might easilie persuade the Turks Infidels to beléeue the scriptures and the Iewes to imbrace the new testament And how true this is the thing it selfe testifieth 11 Furthermore these men should be demanded What church it is to whom they appoint so great a iudgement and authoritie ouer the scriptures If they will answere that they attribute the same vnto bishops these be verie oftentimes but shadowes or vizards neither doo they vnderstand what the holie scriptures doo containe and commonlie their life is such as it is not lawfull to eate and drinke with them And séeing they are perceiued to be such sensuall men who will allow them to be the chéefe iudges of spirituall things Of the fathers But if our aduersaries had rather flie from them to the godlie fathers of euerie age to learne the truth of the scriptures I denie not but that true iudgment hath manie times béene found among them and yet not alwaies For they disagrée manie times among themselues they change they make retractations and diuers times some one contendeth and disputeth against another I knowe they will saie at the last Of the councels that we must haue recourse to the generall councels as though they neuer erred The generall councell of Ariminum Looke part 4 place 4 art 10. made altogither for the Arrians The second councell of Ephesus fauoured the heresie of Eutyches The councell of Chalcedon so erred as it intituled Leo bishop of Rome to be the vniuersall bishop of Christ his church But the holie man which was not present there hearing of it did vtterlie renounce such preeminence And in a councell which Cyprian held a great errour was committed when it was there decréed that heretikes baptised out of the faith of the catholike church if they returned vnto it should be baptised againe Also the synod of Constance did wickedly condescend that the halfe communion should be ministred to the laie people and manie other errors committed by generall councels might be alledged For since they be but men which determine matters propounded in generall councels they intermingle much carnall and humane sense and therfore we must not subscribe to the opinion of them vnlesse it shall appéere that the same dooth verie well agrée with the scriptures Had not Peter erred Galat. 2 14. vnles that Paule had openlie resisted him Wherefore If Peter erred much more the fathers and councels may erre if so great an apostle was not frée from falling into error what shall we thinke of other miserable and fraile men whom we sée verie often to be turned to fro into manie minds and affections Let all things therefore without anie further delaie be reduced and brought home to a iust examination of the scriptures and so shall we iudge vncerteine matters by certeine and doubtfull by those things which be out of all doubt For euen as the word of God is sure and continueth for euer so mans ordinances are euer doubtfull wauering and inconstant These things must not bée so construed as though wée would that godlie brethren should haue no audience in godlie assemblies or as though wée sought altogither to take awaie the authoritie from fathers and councels we speake not these things to anie such purpose we couet to attribute to euerie one his iust commendation so that there be not attributed vnto men that which is méete for God onelie And let that saieng of Paule to the Galathians be alwaies sounded in our eares that If an angel from heauen shall shew vs of anie other Gospel Galat. 1 8. than is contained in the holie scriptures let him be accursed And thus much shall suffice on this behalfe to declare by what notes marks the truth of the holie scriptures may be perceiued How one may obtaine the meanes to vnderstand the scriptures 12 Now let vs reason by what meanes euerie man may obtaine to himselfe that power of vnderstanding the word of God which we spake of before As touching the first interpretor which we said to be the holie Ghost the meanes to haue accesse vnto him is by praier And therefore Dauid praied on this wise Psalm 119 12. and 18. Open thou mine eies ô Lord that I may see the woonderfull things of thy lawe And againe Teach me thy iustifications Giue me vnderstanding I shall diligentlie search thy commandements And well néere innumerable of these saiengs there be in the 119. psalme Further Paule prateth in his epistles that wisedome Phil. 1 8. spirituall vnderstanding and the eies of discretion to knowe the wil of God might be giuen to those holie men to whom he wrote But as touching the other meanes whereby wée may discerne of the holie scriptures the word of God I meane we must vse no small industrie Diligence must be vsed in cōparing scripture with scripture whereby we may be able to confer places with places and by those which be most plaine to iudge of them which be most obscure And herof it came that Paule warned his scholer Timothie 1. Tim. 13. that he should be diligent in reading And hée himselfe when he laie bound at Rome 2. Tim. 4 13. desired that Troas might be sent vnto him with his booke parchments which he had left behind By these things we may gather that they which in the interpreting of the holie scriptures doo fall into error may impute it to themselues for that they haue not béene earnest inough in praier nor yet vsed sufficient studie about them Neither ought anie to be discouraged from this excellent exercise No man must be discouraged with the homelie stile of the scriptures A similitude bicause of the plaine homelie phrase of the holie scriptures For euen as within a simple shell is found a pretious stone and out of sorie chaffe is shaken out most profitable corne so out of the plaine and vnpolished spéech of the holie scriptures is brought to light the most sincere and manifest knowledge of the truth But aboue all things take héed that thou approch not to the reading of the scriptures if thy mind be hardened with a preiudicate opinion Laie aside all affectations let thy comming bée wholie to learne and not as is the vse of heretikes violentlie to drawe them to thine opinion An exhortation to the reading of the scriptures 13 Wherefore the surest reléefe that is brought vnto vs by God and which is euer ready at hand Out of the epistle to maister Cooke set before the epistle to the Rom. Consolation by the scriptures is the holie scriptures which we must haue alwaies readie about vs as our herbe of comfort For if ignorance and blindnes be our disease there light is by which it may be shaken off If we be disquieted with manie troubles and vexations of the mind or else if our conscience bée ouercharged with the heauie burden of our sins
spirit Where you sée that the worshiping of God which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doon vnto the holie Ghost which he calleth God Albeit in some place it is read in the genitiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if thou shouldst saie Seruing the spirit of God I sée the place is not verie firme for some interpret it Seruing God in spirit but yet I thought it good to shew that the fathers haue vsed this argument Basil in his treatise De spiritu sancto Basil Didymus The ninth reason the 22. chap. and also Didymus De spiritu sancto declare that to be God which can be in diuers places at one time which thing is not agréeable to anie creature But that the holie Ghost was present with the apostles and prophets in sundrie parts of the world at one time no man professing the faith of Christ doubteth wherfore it followeth that he is God Also Basil against Eunomius alleadged the epistle of Iohn the fourth chapter The tenth reason Iohn 4 13. And in this we knowe that Christ dwelleth in vs and we in him bicause we haue receiued of his spirit which should not be true if we should account the holie Ghost to be of another nature than Christ is for then might the holie Ghost be communicated vnto the faithfull without Christ He addeth also another reason The eleuenth reason Iohn 8 15. By the holie Ghost we are adopted to be the children of God wherefore he himselfe is God For the scriptures doo euerie where call him The spirit of adoption But none that is not God can adopt anie to be the children of God In the Acts of the apostles we read The holie Ghost said The twelfe reason Separate me Paule and Barnabas vnto the worke of the ministerie Acts. 13 2. wherevnto I haue chosen them And there is no doubt but that it is the part of God onelie to call vnto the ministerie Athanasius The 13. reason Acts. 20 28. Which reason Athanasius vseth in disputing against Arrius There is also brought the twentie chapter of the Acts where Paule thus admonisheth Take heed vnto the whole flocke wherin the holie Ghost hath made you ouerseers to gouerne the church But it is the office of none but of God onlie to choose ministers and bishops of the churches Ambrose thoroughlie weieth of these words All things are made by him and he saith Ambrose The 14. reason that the holie Ghost spake in the Euangelist and that therefore if it had béene a creature he should haue said Iohn 1 3. All we things are made by him by that meanes he had not excluded himselfe from the number of creatures Againe he citeth that saieng of Iohn Iohn 16 14. The 15. reason He shall receiue of mine we cannot saith he vnderstand this to be spoken of the bodie no nor yet of the soule and then it must be vnderstood of the diuine nature He also taketh the testimonie of Esaie which is written in Luke The 16. reason Luke 4 18. Esai 16 1. The Spirit of the Lord hath annointed me and sent me to preach glad tidings to the poore But there is none that hath power to send Christ no not as touching his humane nature vnles it be God The 17. reason Psal 85 9. We read in the psalme I will heare what the Lord God will speake in me but when Dauid spake these words there was none spake in him but the holie Ghost wherfore he is God In the tenth chapter to the Hebrues The holie Ghost hath testified Heb. 10 15. The 18. reason This is my testament that I will make vnto them he calleth it his testament which onelie God made with his people wherefore it is manifest that the holie Ghost which did speake is God 1. Iohn 5 7. The 19. reason 10 And in the first epistle of Iohn the fift chapter There be three which beare witnes in heauen the Father the Word and the Spirit and these three be one Manie write that this testimonie is not found in the Gréeke against whom is Ierom in his preface of the canonicall epistles who saith that these words are in the Gréeke Ierom. but haue béene left out by the Latine translatours Yet Cyrillus herein agréeth not with Ierom Cyril for he reciteth in the 14. booke of his Thesaurus all this whole place and omitteth this particle Among the Latins Augustine and Beda read not these words Augustine Beda Erasmus But Erasmus in his notes vpon this place sheweth that there was found a Gréek booke in Britan A booke found in England which had these words also the Spanish edition hath them But admit that these words be not had in the Gréeke copies the strength of the argument shall not be anie thing diminished for that cause The Spanish edition for that which we affirme is prooued by the other particle of the sentence which is found extant as well among the Gréeks as among the Latins namelie There be three things 1. Iohn 5 8. which beare witnes on the earth bloud Augustine water and the spirit Augustine against Maximus the Arrian bishop in his third booke the 14. chapter vseth this place and he would that the spirit should signifie the Father The Spirit God the father bicause God is a spirit and the Father himselfe is the fountaine and beginning of the whole diuinitie Further Bloud the Sonne bloud as he saith betokens the Sonne bicause he tooke vpon him the nature of man and shed his bloud for vs. Finallie water in his iudgement Water the holie Ghost dooth manifestlie declare the holie Ghost Wherevnto the Gospell dooth verie well agrée For whereas Iesus said Riuers of liuelie water shall flowe out of his bellie Iohn 7 38. it is expounded that he spake this as touching the Spirit which they should receiue that beléeued in him Wherefore insomuch as the thrée persons are represented in these thrée names and that it is added withall that these thrée be one it is manifestly declared that the thrée diuine persons haue one and the selfe-same substance And Augustine treating vpon this place dooth speciallie vrge that particle And they three be one And he would haue it to be a stedfast and firme thing in the scriptures that when anie things are said to be one they differ not in substance Euen as when we read in the Gospell that Christ said I and the Father be one Iohn 10 30. there was ment to be one nature both of the Father and of the Sonne so saith he we must now vnderstand as touching these thrée that they be one 11 Cyrillus thus argueth vnto this matter The 20. reason Iohn saith It is the Spirit which beareth record and the Spirit is veritie bicause there be thrée which beare record vpon the earth The Father the Word and the Spirit and
and praie that strength may be giuen vnto him that at at the least-wise in part and with an obedience begun he may execute those things which are commanded and that such things as he faileth in may not be imputed vnto him but may be supplied by the righteousnes of Christ Augustine in his first booke against Iulian reprehendeth the Pelagians bicause they thought that they knew some great matter The Pelagians vanted that God commandeth not things that cannot be doone Augustine maketh mention of the sinnes of infants when they vanted that God commandeth not those things which be vpossible and he sheweth that these which we haue now declared are the ends of the lawe Yea and the same Augustine in his booke of Confessions maketh mention also of those sinnes which yoong children while they be yet sucking doo commit yet none will saie that they could resist them But they should be no sins vnles they might be referred to some lawe violated by them Neither dooth it anie thing helpe Pighius or yet take awaie their sins bicause they are not felt by them for a thing that is dishonest although it séeme not so to vs Things dishonest are dishonest in nature although they seem not so Anshelme and Augustine of one opinion yet in his owne nature it is dishonest That saith he which is dishonest is dishonest whether it séeme so or no. This opinion of Anshelme as touching the lacke and want of originall righteousnes differeth in verie déed nothing from the saieng of Augustine wherein he calleth originall sin concupiscence but that it is there spoken somewhat more expresselie which in the word concupiscence is wrapped vp more obscurely But bicause this want of originall righteousnes might so be taken although we vnderstand onlie the priuation of the gifts of God without anie fault of nature therefore it shall be very well to set downe a more full definition 16 Originall sinne therefore A definition of originall sinne is a corrupting of the whole nature of man deriued by generation from the fall of our first parent into his posteritie which were it not for the benefit of Christ adiudgeth all that are borne therein in a maner to infinite miseries and eternall damnation In this definition all the kinds of causes are conteined For the matter or subiect we haue all the parts and powers of man the forme is the corrupting of them all the efficient cause is the sinfull will of Adam the instrument is * Traductionis propagatio the spreding of deriuation which is doone through the flesh the end and effect is eternall damnation togither with all the discommodities belonging to this life And hereof haue risen diuers names of his sinne Sundrie names of this sinne so that somtime it is called a defect somtime peruersenes sometime vice sometime a disease sometime a contagion and by Augustine An expresing of the corrupton of all the parts of man an affected qualitie and a rude lumpe And that the whole man is corrupted herein it appéereth bicause he was created to the end he should cleaue vnto God as vnto the chéefe good thing But now he vnderstandeth not diuine things he patientlie waiteth for the promises of the scripture he heareth with gréefe the commandements of God and he contemneth punishments and rewards his sedicious affects doo impudentlie deride right reason and the word of God the bodie refuseth to obeie the mind Although all these things be experiments of naturall corruption yet they be also confirmed by testimonies of the scriptures As touching the impediments of the vnderstanding Paule saith 1. Cor. 2 14. A proofe of mans vnpossiblenes to keepe the lawe that The carnall man perceiueth not those things which be of the spirit of God no verelie nor cannot bicause they be foolishnes vnto him In which words we note by the waie against Pighius that the lawe was made concerning that which could not be doone for first of all the lawe willeth vs to knowe diuine things which neuerthelesse Paule affirmeth plainelie that a carnall man cannot perceiue And as touching our purpose we sée that Paule affirmeth that this blindnes or ignorance is ingraffed in men and that by nature for it cannot be imagined that the same hath come vnto vs by reason either of time or age For the older that euerie man waxeth the more and more he is instructed as concerning God wherefore in that he is a carnall man and vnapt to perceiue heauenlie things that hath he gotten by nature corrupted 17 This corrupting also is of so great importance as Augustine saith in the third booke against Iulianus the twelfe chapter that by the same the image of God is become a stranger vnto the life of man through the blindnes of the heart The blindnes of the hart is sin which blindnes saith he is sinne and dooth not sufficientlie agrée with mans nature The same father in his first booke De peccatorum meritis remissione the 36. chapter where he alledgeth that those words of Dauid Remember not the sinnes and ignorances of my youth Psal 25 7. maketh mention of most thicke darkenes of ignorance that is in the minds of yoong children while as yet they be in their mothers wombes which knowe not wherefore from whence or when they were there inclosed For there lieth the poore infant vnlearned vnapt to be taught vnable to conceiue what a commandement is being ignorant where he is what he is of whom he was created and of whom he was begotten Blindnesse and ignorance are not agreeing with nature first instituted all which things did nothing agrée with the nature of man as it was first created but be rather corruptions of nature For Adam was not so created but he was able doth to vnderstand the commandement of God and to giue names to his wife and to all liuing creatures but in infants a long time must be expected whereby they may by little and little passe ouer this kind of dizzines Moreouer that this kind of ignorance is to be accounted sinne Reticius the most ancient bishop of Auston beareth record Reticius bishop of Auston as Augustine testifieth in his first booke against Iulianus For when he speaketh of baptisme thus he writeth It is a principall indulgence in the church wherein we cast awaie all the burthen of the old crime and doo blot out the old wicked acts of our ignorance and doo put off the old man with his naturall vngratiousnesse By these words we vnderstand that wickednes is naturall vnto vs that the sinnes of ignorance are taken awaie in baptisme Wherefore séeing infants are baptised they by the authoritie of this father are prooued to haue sinnes and that their old ignorance is abolished in baptisme Now as concerning the will let vs sée whether that also be corrupted or no. The will also is corrupted Rom. 8 7. Thereof the apostle gaue an excellent testimonie to wit that The sense
commandeth verse 10. that We must not labour on the sabboth daie the enimie besiegeth the citie and that on the sabboth daie 1. Mac. 2 14 bicause he knoweth that that lawe was laid vpon the citizens Here séemeth a contrarietie of the precepts for on the one part safetie must be mainteined and on the other part the sabboth must be obserued The Machabeis iudged it best to fight bicause the safetie of the common-weale séemed greater and better than the ceremonie of the sabboth Also the lawe is Prou. 25 21 that we should féed the hungrie and an other lawe commandeth Exod. 29 32 that the shew-bread should be eaten of none but of the priests Dauid came hungrie vnto the priest 1. Sam. 21 6 nothing he had but the shew-bread wherefore here commeth togither two contrarie precepts The wise priest followeth and obserueth that which is the woorthier namelie to féed the hungrie he brought out the shew-bread and helped Dauid There is also another lawe that we must furnish the prince with armor for he is to be holpen by his subiects and contrariewise it is commanded Leu. 22 c. that things consecrated vnto God must not be translated vnto other vses Dauid the kings sonne in law which warred for him as his generall lieutenant 1. Sam. 21 9 was then vnarmed the priest had no weapon at hand but the sword of Goliah Here be two precepts which séeme contrarie the priest followeth the one and deliuereth the sword vnto the magistrate bicause he iudged it better to arme the magistrate than to obserue the ceremonie Also there is a lawe that the church must not be depriued of ministers Ephes 4 11. so as it should be destitute of them and Paule hath another lawe that a nouice or man newlie entered into religion 1. Tim. 3 6. should not be a bishop The church of Milane was much troubled bicause it could not find a méet bishop that as well was frée from the heresie of Arrius as also that had great authoritie and learning giuen him of God onelie there was Ambrose but yet a nouice and newlie come to the faith Here are two lawes met in shew contrarie one to another but it was méet for the lesser lawe to giue place to the greater for Christ so taught Matth. 9 13 Ose 6 6. when by the sentence of the prophet he saith I will haue mercie not sacrifice Howbeit he meaneth not that he will not haue sacrifice but that if two commandements méet togither whereof the one belongeth vnto mercie and the other vnto sacrifice he testifieth that he had rather haue mercie than sacrifice In 2. Sam. 3 verse 12. 14 Hitherto also may be referred that Augustine vnto Publicola discréetlie and largelie disputeth whether it be lawfull for a christian man to receiue of an Ethnike an oth by false gods and at the end he concludeth that it is lawfull For when as the Romans had on euerie side neighbours that were idolaters it was of necessitie that they should kéepe with them some ciuill faith and couenants Indéed it behooued that they should haue sworne by the true God but when that might not be brought to passe it remained that the Romane christians should abuse their naughtinesse and receiue that oth which was offered by the names of the idols Gen. 31 44. For so Iacob receiued an oth of Laban when he doubted not but that he worshipped the gods of Nachor his father There is an excellent historie extant in the 41. chapter of Ieremie Ierem. 41 2. when Ishmael had slaine Godolias he incountered with certeine men going to worship at Ierusalem those also he led out of the waie and slue Of these men there were ten that said Slaie vs not we haue honie oile and graine if thou wilt pardon vs our life we will shew thee where those things be Those men may séeme not to haue doone rightlie in shewing of their goods vnto théeues for that was to be willing to helpe manifest robberie For they could not haue found nor taken awaie those goods vnlesse they had béene shewed vnto them howbeit they in verie déed vsed the wickednesse of other to saue their owne life So may he be excused which taketh vp monie vpon interest for that would he not doo except he were constreined through want and necessitie and when he is compelled to be at another mans deuotion he suffereth iniurie but dooth it not So Paule vnto the Philippians saith that There be some Phil. 1 15. which teach the Gospell through euill will and yet he saith that Therein he reioiseth yea and will reioise for that they Ibidem 18. if they doo anie thing of an ill will shall render account vnto the Lord not that he would warrant their offense And here it must chéeflie be considered whether the thing it selfe in his owne nature be euill For if it be then must we not in anie wise allow the same by our consent if it be not there is no let but that being forced by necessitie we may assent therevnto so as the same may be vndertaken without anie fault of ours But yet in the meane time must he with whom we in such wise doo compact or consent be admonished of his fault 15 Yet there commeth a question In Iudges 19 verse 14. whether that old man which is spoken of in the 19. of Iudges and 14. verse did right when he promised his daughter and the Leuits wife vnto the Gabionits to the intent they should not doo violence vnto his ghest All the writers answer it not after one maner Some saie that he had respect vnto the greatnes and gréeuousnesse of the crime and preferred the lesser euill before the greater and that he would not breake the faith which he had giuen to his ghest and they thinke that by such reasons he was to be excused None otherwise iudge they as concerning Lot Gen. 19 8. Chrysost Ambrose And among the rest Chrysostome greatlie commendeth Lot in that matter Which Ambrose also doth in his booke of Abraham the Patriarch for that he made lesse account of the iniurie of his house than of so great a villanie Augustine But Augustine in his questions vpon Genesis dooth weigh these things more diligentlie and narrowlie and denieth altogither that the recompensing of one fault with another is to be suffered In his iudgement it was not lawfull for him to yéeld his daughters to the lewd lust of the Sodomites thereby to kéepe them from a more gréeuous sinne Neither is it lawfull that we in our owne selues shuld commit a lesse fault to auoid a greater for the apostle doth plainlie teach that We must not doo euill Rom 3 8. that good may come of it Wherefore when the matter commeth to sin although it séeme to be but light yet it must be wholie forborne And if anie matter more hainous might séeme to insue by the delaie
forme or as if ye did saie A shape But an idoll as we now speake of is euerie forme or figure which men haue inuented vnto themselues to resemble and expresse God And as there be found out sundrie and manifold matters of these formes so be there also diuers kinds of idols Wherevpon if the matter be stones wood or metall whereby God is outwardlie counterfeited to the intent he should be there worshipped those be grosse and most manifold idols There may be vsed also a spirituall matter which then happeneth when those formes and images are nothing else but conceits of the hart and mind which men doo frame to themselues to represent GOD himselfe not as the scripture declareth him but according to their owne opinion and rashnesse Wherefore according to the properties of the matter Visible idols and inuisible an idoll is diuided into two kinds the one is outward or visible and hath recourse to the outward senses of men but the other is inward that is wrought in the inward parts of the mind There be also two parts of religious worshipping The one is inward whereby we beléeue in God himselfe trust in him giue him thanks submit our selues and all that we haue vnto him and deuoutlie call vpon him in our praiers in these actions no doubt consisteth the inward worshipping But the other part hath outward tokens wherein we giue a testimonie of this mind of ours by prostrating the bodie and bowing the knée by vncouering the head by speaking and by exercising rites and ceremonies by God appointed And this is an outward worshipping or adoration 2 But we must note Outward signes of worshipping are giuen vnto princes that such outward kind of signes of bowing the bodie or knées and such other like are doone also vnto creatures I meane vnto princes and kings which in earth doo represent vnto men the authoritie of God and doo supplie his place in the administration of things And verelie then they are nothing else to be estéemed but certeine sure testimonies whereby as manie as are subiects doo trulie and from the hart confesse that they in the name of God will be subiect and obedient vnto such powers so farre as pietie and the word of God shall permit But we must beware lest in our inward iudgement we attribute more vnto them than is méet or expect more of them than their power and might is able to performe for otherwise we should not scape idolatrie Wherefore if anie by bowing himselfe to his prince would signifie that he can not erre and that it is lawfull for him to doo whatsoeuer him listeth to command anie thing whatsoeuer his pleasure is doubtlesse such a one should be counted an idolater and should commit the crime aswell inwardlie as outwardlie And whether the Popes hirelings doo vse this trade we may héereby easilie gather The Papists doo commit idolatrie towards their Pope in that they so cast themselues at his féet to testifie that they will be subiect vnto him as to the onelie vicar of Christ vpon earth as to the vniuersall bishop of the church as to him that can not erre in decrées of doctrines concerning faith and finallie as to whom onelie it is lawfull as he list himselfe to determine of religion and christian discipline Note a rule certeine Let this then be euerie where a sure and firme rule that these outward submissions of the bodie doo then apperteine to idolatrie when they shall be testimonies that the mind attributeth more vnto the creature than is méet or which are onelie proper vnto God For they be not referred vnto God himselfe or to the obedience of his commandements but to vaine formes and similitudes which we our selues haue imagined to our selues and conceiued in our mind 3 Héereby we may also gather The inuocation of saints departed perteine to idolatrie that the inuocations of saints which are vsed by the Papists are idolatrous For they attribute vnto saints those things which belong onelie vnto God namelie that they being absent heare our praiers or that they can be present at one time either euerie where or else in manie places at once thereby to be able to succour those which call vpon their names in diuerse parts of the world Augustine in his epistle to Dardanus Augustine durst not thus affirme no not of the soule of Christ to wit that it might at one time be in manie places Wherfore that which Christ spake vnto the théefe Luke 23 43. This daie shalt thou be with me in paradise the same he expoundeth should be vnderstood as touching his diuine nature séeing the bodie of Christ should the same daie be in the sepulchre and his soule in hell neither could that soule be both in hell and in paradise all at one time Basil Didymus Basilius De spiritu sancto and also Didymus would not grant this vnto the angels that they may be in diuers places at one time affirming that that thing ought onelie to be granted to the sole nature of God But they which call vpon saints beléeue that they heare them and that they are present with them which without doubt is to attribute more vnto them than the power and course of a nature created can suffer 4 But here they trifle and saie that they doo not so thinke but that God himselfe which heareth their praiers dooth open vnto the saints what is required of them But thus I answer They deceiue as well themselues as others for they knowe not whether God will shew vnto the saints their petitions wherefore the praiers which they powre out cannot be grounded vpon faith which ought to be sure and vndoubted They bring also a feigned lie of the glasse as they call it of the diuine essence A feigned tale of the glasse of the diuine essence wherein the saints behold all things but their feigned deuise hath no ground at all in the holie scriptures Ouer this séeing they will néeds haue it so admit it were so as they feigne it to be yet must they be compelled to grant that the same their glasse hath not a naturall but a voluntarie representation so as there is onelie so much séene of the saints as God will haue to be knowne For else without all exception the saints should behold all things therein Which is both false and manifestlie repugnant to the holie scriptures for Matt. 24 36. Of that daie saith the Lord the verie angels shall not knowe which neuerthelesse doo behold the face of the father which is in heauen Moreouer the Papists doo not after this maner call vpon saints for by this reckoning they should thus saie Cause O God that this or that saint may knowe those things which I require of him and that he may be with me and grant me that which I desire But they deale far otherwise O holie Peter saie they O holie Paule praie for me bring this or that thing to passe
principall 40 But some man perhaps will saie that If the prince should compell those vnto the right vsing of the sacraments which are not yet persuaded of the truth he should driue them headlong vnto sinne so farre is he from furthering of their saluation For there they shall doo against their conscience and whatsoeuer they doo in such wise Rom. 14 23 is sinne as the apostle testifieth And héere I thinke it good to make a distinction betwéene that which is of or by it selfe and that which is by aduenture and by hap or as they speake in the schooles that commeth by accident The magistrate in this matter which we haue now in hand setteth foorth to his subiects that which is right good and iust but whereas sinne is committed in the meane time that happeneth nothing at all by his default but rather by the incredulitie and misbeliefe of them whereof he is not to be accused when he hath diligentlie laboured to haue his subiects well instructed Whethe princes ought at the length to driue their owne subiects to the right vse of the sacramēts Neither are the Papists which at this daie be suffered by christian magistrates ignorant that we ought to haue in vse the sacraments instituted by the Lord. So as they can not iustlie complaine of their magistrates if they would haue them to be vprightlie and in due order ministred vnto them Besides they which obiect these things vnto vs must note diligentlie that by the same waie we may cauill against God for he hath set foorth vnto men his lawe which is most perfect to be kept of them Shall we then saie vnto him We be weake corrupt vicious of nature and not able to performe thy commandements as thou hast willed vs and so whether we doo against that which thou hast commanded or performe that which thou hast willed we shall euer sinne bicause we shall faile neither can we obeie as we should doo wherefore whatsoeuer we doo we shall not auoid sinne Thus whosoeuer shall contumeliouslie speake against God will not he of good right answer him againe The things which I haue declared vnto you to be kept be iust and right but in that ye be weake and feeble it ought not to be imputed vnto my default for I haue especiallie holpen your weaknesse hauing giuen mine onelie sonne vnto death for your sakes If ye will beléeue in him onelie whatsoeuer ye shall not accomplish in performing my precepts it shall not be imputed to you to euerlasting death So may a good prince answer I require of you those things which are conteined in the word of God and the things which are decent and doo edifie now if your opinion or conscience be against it that must not be ascribed vnto me which haue diligentlie imploied my trauell that ye might not be ignorant of the truth and miserablie perish For I haue verie carefullie studied that ye might be taught and instructed in the truth and so will I still procéed in exhorting admonishing and commanding you that ye read the holie scriptures and that ye praie vnto God to open the eies of your mind These things if the prince shall saie I sée not by what right or by what reason he may be reprooued 41 And I thinke it not méet to be omitted Augustine changed his mind touching the compulsion of heretiks which Augustine said that he was once of the opinion that nothing should be doone to heretiks by compulsion but they to be instructed by admonitions and doctrine But he confesseth that he was warned by certeine bishops of more experience which shewed him of certeine cities which before were in a maner vtterlie destroied by the error of the Donatists and were by violence and lawes of emperors compelled to come vnto the catholike church which cities being thus at the length sincerelie conuerted vnto the truth rendred thanks vnto God neither would they if by anie meanes they might returne vnto such pernicious opinions Wherefore the godlie prince shall nothing at all hurt such men naie rather he shall profit them verie much if when instruction hath béen giuen he compell them to receiue the sacraments dulie as they be deliuered by the word of God But this I would haue to be vnderstood concerning his owne subiects his natiue countriemen and denizens which inioie the right of the citie or prouince Otherwise I doo not thinke that he ought to vse anie violence towards strangers that passe to and fro and which occupie the trade of merchandize either inward or outward And yet I iudge also that he must take diligent héed touching these least they infect the people with wicked doctrine So as I suppose that the steppes of the Israelites are to be followed who made none a Iew or a Proselyte neither infranchised anie among their nation Leuit. 17 8. Exod. 14 7. vnlesse they had béene first circumcised receiued the lawe of Moses and communicated with their sacrifices Which thing being so diligentlie obserued by them there is no cause whie our princes should not doo the like vnto anie namelie to suffer no citizen of theirs either natiue or stranger borne but that they might compell or constraine him vnto the ceremonies and seruices consonant or agréeing to the word of God 42 But now let vs procéed and speake of those lords or magistrates which are subiect vnto the power of superiours A distinction Looke part 4. place 13. art 22. These séeme on this maner to be diuided some to haue iurisdiction either proper or by inheritance or else committed vnto them by emperours kings and publike weales Or else they be without iurisdiction and are reputed noble men onelie for the nobilitie of their bloud or by reason of notable riches gotten togither And surelie séeing this latter sort differ in a maner nothing at all from priuate men we must in my opinion so iudge of them as of those other priuate persons of whom I haue before spoken But the first which be rulers of prouinces cities and places either by inheritance or by office committed vnto them they ought not otherwise to doo in the thing whereof we now discourse than we haue before prescribed for those which are méere and absolute magistrates For by the commandement of the superiour princes it is not lawfull for them to compell the subiects whom they gouerne vnto vngodlie religion neither to permit the same to those infidels which inhabit their territories But if thou shalt saie We must obeie the higher powers I grant it but yet Vsque ad aras that is So far as religion shall permit The answer of the Lacedemonians When they which ouercame the Lacedaemonians commanded such things as were against their lawes and institutions they said If ye shall command vs things more harder than death we will rather die Then such kind of magistrates must in all other things be subiect to the superiour power but in those things which are against the word
part taketh awaie all excuse that there they worship not God but creatures And Claudius the bishop of Thurine said If thou haue pictured vpon the wall Mars Venus and Mercurie thou hast no true gods and when thou hast there Paule Peter Iohn thou hast not verie men wherefore the error is not quite taken awaie but altered Paule also said vnto the Corinthians 1. Co. 10 19 We knowe that an idoll is nothing but that which the Gentils doo offer they offer vnto diuels Vndoubtedlie if the excuse brought now by our aduersaries were of anie weight the Ethniks would easilie haue said vnto the apostle Thou hast doone vs a manifest iniurie for our purpose is to offer the sacrifices which we slaie vnto God and not vnto diuels An other obiection more foolish Also we méete with others more foolish which saie that this precept was giuen vnto the Hebrues that it ought to be reckoned among the ceremonicall precepts but that now the ceremonies being abrogated we are no longer bound by it An answer They consider not that in the table of the ten commandements there was nothing commanded which did apperteine vnto the ceremonies onelie the kéeping of the Sabboth daie excepted wherein neuerthelesse some morall thing presenteth it selfe vnto them which diligentlie doo behold the same Augustine in his 119. epistle vnto Ianuarius dooth acknowledge the same I beséech you let these wise men consider that if this thing should haue béene reckoned among the ceremonies the Ethniks had not sinned in the honouring and worshipping of images bicause they were not bound vnto the ceremonies of the Iewes Moreouer it is euident that that ceremonies of the old testament were not reuoked by the apostle nor yet the yoke of them laid vpon the Gentils who neuerthelesse in expresse woords commanded that idols and images should be auoided 22 Séeing therefore it is plentifullie enough confirmed Whether images ought to be put in temples Note that images must not be worshipped nor adored now it resteth that we examine this whether it be lawfull to set them in holie places where the congregations of the faithfull resort Some affirme that it is lawfull so the worshipping of them be forbidden But in my iudgement it must not be allowed that they should be had in churches first bicause it is a verie dangerous thing And experience hath taught whither men at the length thorough beholding of them fell when they sawe them placed in the temples for they worshipped them The waie therefore that leadeth vnto idolatrie must be cut off from the faithfull Augustine writeth verie well and religiouslie of this matter vpon the 113. psalme When images saith he be set in a high place or else in some tabernacle a naughtie affection is bred in mens minds whereby the diuell is inuited to intermedle himselfe Also in his 49. epistle Ad Deo gratias he was of the same mind And surelie we perceiue that this thing hath happened Neither will I passe ouer the same father in his sixt sermon vpon the Lords sermon made in the mount They declare saith he in what place and estimation they account the image when they appoint to erect an altar vnto it for vnlesse they thought that either it were god or had some diuine power in it they would not erect an altar therevnto Wherefore by this saieng of Augustine almost all the temples of the Papists are condemned wherein alwaies in a maner altars are ioined with idols Epiphanius Besides it may be prooued by the example of Epiphanius that they ought not to be had in churches He being in his iournie and happening into a certeine towne that was called Anablatha did sée as he passed by a certeine candle burning and demanding what place the same was he vnderstood that it was a church or a place of praier for the faithfull wherefore he entered in that he might praie vnto God And he sawe a curteine hang wherein was painted the image of a man as if it had béene of Christ or of a holie man insomuch that when he sawe the picture of a man hanged in the church contrarie to the authoritie of the scriptures he both plucked downe and rent the curteine and counselled the sextons of the church that they should carrie it foorth and wrap a poore dead man in it Moreouer he wrote vnto Iohn bishop of Ierusalem vnto whom the cure of that place belonged that from thence forward he should take héed that such hangings otherwise than religion would permit should not be suffered in the church of Christ And that epistle séemed vnto Ierom to be of such weight as that he vouchsafed to turne it into Latine which he would not haue doone if he had not béene of our mind The latter synod of Ephesus Also the latter synod of Ephesus condemned images howbeit the same synod is not allowed and that vpon iust cause insomuch as it fauoured the heretiks Nestor and Eutyches Such is the hap not onelie of humane affaires but manie times also of ecclesiasticall that euill things are mingled with good Wherevpon it commeth afterward to passe that not onelie euill things but good things also togither are therewithall reiected Emperours which were Monothelites So we sée it happened vnto some of the Graecian emperours which abolished images for Philippicus the first Leo the third Constantine and Leo the fourth bicause they were Monothelites that which on the other side they iudged aright of images was reiected Which also commeth to passe at this daie when by reason of the corrupt conuersation of them which professe the Gospell their sincere doctrine is cast out Also the synod of Eliberinum condemned images wherein was decréed that within the walles of the churches there should no image be painted least such a thing should be pictured out as might be worshiped Peresius when he perceiued himselfe to be hardlie beset with the saiengs of these fathers he said vnaduisedlie A shift of Peresius that Their mind was not to haue all images to be taken awaie but onelie those which were made deformedlie vpon the walles and not likewise those that were doon vpon clothes tables But afterward when he perceiued that this also was but a vaine shift he calleth to remembrance that this sort of pictures ought well to be taken away for a time bicause men in those daies worshipped them with the honour due vnto God And in this opinion he is against Gregorie which decréed that they should not for that cause be taken awaie but rather that men should be warned not to worship them Peresius also determined that after the same reason and sort Epiphanius was to be excused 23 Whereas afterward our aduersaries demand of vs What they be that destroied images 1. King 18 4 what woorthie men we haue séene to be destroiers of images We answer Ezechias a most godlie king which brake in péeces the brasen serpent Moses also which brake in sunder
the molten calfe Exod. 32 20 Other good princes also and Serenus the bishop of Massilia Neither haue we euer perceiued that the scripture condemned ouerthrowers of images but the workers of images The first perhaps Who first painted churches which painted the church was Paulinus the bishop of Nola which yéelded this reason for the fact When the faithfull sort met togither vpon the holie daie to celebrate the memorie of Felix the martyr they were interteined with a religious banket and when they were more giuen to féeding of their bodie than reason would that father deuised to paint vpon the wall the histories of the old testament of the new to the end that the people by beholding of them might the more soberlie behaue themselues in their banket But howsoeuer that holie and godlie father ment in other matters yet in this matter he offended double For first he should not haue banketed the people in the church séeing we know that in the church of the Corinths there were manie things found fault withall by the apostle 1. Co. 11 22 concerning those feasts Moreouer he did amisse in that he thought men were more instructed by dumbe pictures than by the liuelie word of God Wherfore did he not rather teach them by a liuelie voice that they should temperatlie and soberlie spend out the time of the holie feast This had béene the ordinarie waie and meanes and most void of all danger Prudentius Prudentius also which liued in the time of Honorius and Theodosius singing the passion of Cassianus the martyr said that The historie of him was pictured in the church And in the seuenth Synod which was holden vnder Constantius and Hiren Nilus a bishop one Nilus a bishop is brought in which counselleth him that should build a new church to garnish the wals on euerie side with images and pictures But what bishop this was it is not knowen a martyr indéed he is called in this respect that he so became for Christ in the time of Dioclesian But it can not be he bicause it was not then permitted vnto the christians to build churches publikelie Further in that second Synod of Nice we read manie feined things and those things which were cited by those fathers for the most part are not extant in the booke of those men which were of sound iudgement There also it is reported that Gregorius Nissenus wept at such time as he passed by the image of Abraham but whether that image were in the waie or in the temple it appéereth not There also it is read that the martyrdome of Euphemia the virgine was painted out in the temple of the citie of Calcedonia howbeit so farre as I can gather these pictures were in the church-porch Augustins temple had no images But that Augustine had no images in his temple it appéereth hereby that he expounding those words of the 113. psalme The images of the Gentiles be siluer and gold euen the works of mens hands he writeth The works of mens hands for they worship that which they themselues made of gold and of siluer Doubtlesse we also haue manie instruments and vessels of such kind of matter or metall for the vse of celebrating the sacraments the which vessels being consecrated to the ministerie it selfe are called holie in the honor of him whom hereby we serue for our saluation And these vessels I beséech you are they anie other thing than the works of mens hands Yet notwithstanding haue they a mouth speake not Haue they eies yet will not sée Doo we praie to them bicause through them we make supplications vnto God That is a verie mad cause of impietie Wherefore it is manifest that images were not there for otherwise he would haue confessed himselfe inexcusable 24 Moreouer in the same Synod they cite Basil in his oration of the fortie martyrs A place in an oration of Basil expounded But that which they alledge maketh nothing to the matter now in hand For Basil affirmeth not that the acts of these martyrs were described in the temple but in the commending of them in his oration he saith that he would doo rightlie and orderlie whereby others might againe and againe be strengthened in faith For painters while they paint foorth the acts of valiant men they stirre vp others vnto laudable enterprises Men began euen at the first vpon a readie good will borne vnto Christ and to his apostles to haue some of their images at home with them Afterward being not satisfied with the priuate vse of them they set them not within the temples but in the porches Againe they considered with themselues What if they should be put in churches would they not bring such and such things vnto our memorie And finallie there insued an adoration Constantine with his sonne Iustinian at the temple of Sophia made pictures the which afterward Philippicus tooke awaie for which cause there followed afterward verie fierce contentions And séeing Paule saith 2. Cor. 6 16. How agreeth the temple of God with idols Is it not a shame at this daie that churches should be fraught with images How the ancient Christians ordered themselues in praiers Tertullian expresseth in his Apologetico the 30. chapter We saith he honor GOD with our eies lifted vp to the heauens and not vnto pictures Lib. Instit 2 cap. 2. Lactantius reproouing the Ethniks saith If ye thinke that those whom the images doo represent be in heauen whie doo you not lift vp your eies vnto heauen Wherefore it is lawfull so to saie vnto our aduersaries If ye thinke that the saints be in heauen whie doo ye not lift vp your eies vnto them which ye turne vnto the images in the temples Also we may prooue by an other argument Other arguments to proue that the Christians had no images that Christians had no images in their temples For Aelius Lampridius describing the liues of the thirtie tyrants among other things saith that Adrianus the emperor had decréed to appoint churches vnto the Christians but that there was one which did dissuade him that he should not doo it For he said If thou doo this the temples and images will be forsaken and all men will become Christians For those churches which the emperor was minded to giue them he builded without images Insomuch as those churches which were afterward erected without images were called the temples of Adrian Moreouer it must be considered that those things ought not to be had in the churches which call men backe from the religion of Christ Vndoubtedlie verie manie as well of the Turks as Iewes would be content to become christians were it not that they be greatlie offended at our images Paulus Ricius a learned Hebrue Wherevpon Paulus Ricius a verie learned Hebrue which was christened at Pauia said It was verie expedient that images should be remooued out of churches bicause manie of the Hebrues by the meanes of them be called
it will neuer amend thée Howbeit we grant that images may haue a good vse namelie to renew the memorie of things which haue béene doone How the memorie of things done to renewed by images Which thing although not euerie where yet in some places it happeneth conuenientlie euen as sometimes we speake some things by signes and dumbe men expresse manie things by gestures But whereas it is lawfull to vse this at sometime and somewhere doo we therefore vse it alwaies and in all places Shall he be accounted a wise Senator that in the senate house sheweth his iudgement by pointing and nodding And there is no doubt but we vse water for the quenching of thirst yet if thou set the same before thy ghests at a banket thou shalt be called a foole and a couetous man so in like maner images although elsewhere they haue their commoditie yet they must not be suffered in churches where we may deale with God by far better waies meanes especiallie séeing they can not there be had without danger verse 14. For Ieremie in the tenth chapter saith that Images doo tell lies And euen this dooth Abacuk shew in the second chapter And in the 13. and 14. chapters of the booke of Wisedome it is written In the whole chapters that Men be deceiued by them And that the matter may appéere more euident we must vnderstand that then crept into the church a frequented vse of images when as bishops began to giue them selues to idlenesse when they ceased to teach the church that was committed vnto them and to féed the same with the word and sacraments then I saie they did substitute images to be as it were vicegerents I beséech you let experience teach vs and let vs sée since that time wherein temples were defiled with images whether the rude and vnlearned sort haue béene made the better learned by the vse of them and haue become the more skilfull in diuine things by the vse of them Surelie Christ and God was much lesse knowen than before Was God ignorant of this commoditie of images 29 Assuredlie it could not be hidden from him who with his eie beholdeth all things and knoweth all things if he sawe it and forbad it He embraceth not vs with fatherlie good will who may séeme to denie men so great a good Furthermore the apostles Note who omitted nothing which might further the saluation of men made no mention in anie place of that so great a commoditie But by their actions they bewraie them selues for those images vnto the which the foolish people runne on pilgrimage by heaps be couered manie times with great deuotion and hidden with great diligence so that scarslie they be opened to noble men cardinals and princes And the séelie ignorant people for whose sake they will that those images were deuised shall alwaies haue those bookes shut vp before them Neither are we to passe much vpon the second Synod of Nice For if a man doo weigh but with meane diligence the reasons of those bishops whereby they established images he can not refraine from laughing Moreouer against that synod we will oppose the synod Eliberina in the which as I haue before declared pictures and images be forbidden Further it is strange that these men be not ashamed to obiect against vs the place of Paule wherein he said To the cleane all things be cleane séeing in that place he intreateth onelie of meane and indifferent things and not dangerous and forbidden things And séeing now we haue spoken of the nature and antiquitie of images and haue distinguished them by the things which they signifie that some represent God others the creatures of God and haue set foorth what mooued men to indeuour themselues to expresse God by images and haue shewed that it is not lawfull to represent God by pictures partlie in respect it cannot be and partlie bicause he himselfe hath forbidden it and haue also taught that there is no let but that things created may be resembled in images so that no honour or worship be doone vnto them and at the last haue prooued that they ought not to be set in holie places we thinke now that we haue sufficientlie spoken of them Of Cherubim In .1 king 6 Of the name and forme of Cherubim Ezech. 1 5. 30 As concerning the name Aben-Ezra writeth that some make the same a generall woord to all grauen and carued things and to images yet so neuerthelesse as those which be written of in the lawe are said to haue had the shape of man But in Ezechiel the formes of them be described namelie of a lion of an oxe of an eagle not of a mans shape onlie Yea further Ezech. 18 14 and .16 in the same prophet a king is called Cherub bicause he aboundeth with great dignitie glorie and riches Sometime that word is written at full to wit with the letter Vau but sometime in the place thereof is put Exo. 25 18. 1. King 6 23 Kibbutz Howbeit Salomon séemeth to haue followed Moses for he also in his tabernacle had two molten Cherubims Yea and the verie inward coorten which was in stéed of the wall of the tabernacle had Cherubims of néedle worke Wherfore it is no maruell if both Salomon made two grauen Cherubims and also vpon the walles made manie set out finelie in séeled worke I am not ignorant that there were manie of the ancient Hebrue interpretours which thought that the word Cherubim was compounded in such sort as the first letter Caph is a note of similitude Then the verbe Rab being added which signifieth To nourish or To growe whereof is made the noune Rabum and Rabi which signifieth Children and Yong men bicause they growe and increase in stature But this hath no likelihood of truth that the etymologie of an Hebrue name should be fetcht from the Chaldaean toong As touching the matter of them it is euident enough that those which were in the tabernacle of Moses were of massie gold for they stretched foorth their wings from on high on both sides of the mercie seate with their faces one toward an other And the mercie seat was a table of the same length and breadth that the arke of couenant was What was the propitiatorie or mercie seat 1. King 6 13 which consisted of masse and pure gold and out of that table as is said two Cherubims did rise vp The stuffe whereof Salomons Cherubims were made was wood of the oliue which vndoubtedlie is verie hard Wherefore in caruing or grauing the same artificers doo take great paines but it indureth verie long 31 In this place R. Dauid Kimhi demandeth how it was lawfull for Salomon to cut downe oliue trées bicause they bring foorth fruit Deut. 20 19 By what right Salomon cut downe oliue trees And in Deuteronomie it is decréed that those kind of trées should not be hewen downe no not vpon the land of the enimies By some it
dispraisers of monasticall life writeth that He ought not onlie to haue punished his children with words but to haue chastened them with stripes to haue cast them off to haue disgraded them of priesthood and not to haue suffered such wicked caitifes to remaine in the ministerie Ambrose the bishop of Millen compelled vnto open repentance Ambrose not his children I saie but Theodosius himselfe Marcion punished by his father being the emperour Also Marcion when he had defiled a maiden was expelled the church by his father being a bishop after which he comming to Rome and there could not be accepted to the peace and communion of the church deuised a wicked heresie Peraduenture this old man Helie was somewhat ambitious and indeuored to reteine still the priesthood in his familie in the meane while he by such meanes did that which was verie ill both for himselfe his children and his familie Further it is to be considered that Helie blamed not his children of his owne accord and frée motion but was after a sort constrained thereto at the complaints cries of the people Verelie we be all so disposed through our naughtie corrupt nature as we reprooue others against our wils for our mind is to please all men and to displease none Also man is a creature that desireth fellowship therfore he feareth in a maner alwaies least if he should rebuke others and more franklie admonish them he should be accounted vnworthie of societie and be called a furious and sterne man For such be they estéemed to be which are woont to speake fréelie and trulie And this most of all happened vnto the prophets that while they reprooued mens falts they were of manie reputed for mad men For so the princes of the armie demanded of Iehu as touching the disciple of Elizaeus 2. King 9 11 To what end commeth this mad man vnto thee Againe it is most trulie said of the Comicall poet that Truth bréedeth hatred So likewise Paule vnto the Galathians said Gala. 4 16. Am I become an enimie to you for speaking the truth Wherefore Helie thought it not méet to take such a thing in hand as might bréed him displeasure but did like a good Mitio in correcting of his children Faire spéech pleaseth all men and soft words are heard quietlie and without grudge Also there be some which mislike the admonishing and correcting of men bicause they haue an euill conscience of their owne and consider that they themselues also may be iustlie reprooued these doo feare least that saieng should be obiected against them Thou hypocrite Matt. 7. 5 first take the beame out of thine owne eie Cicero against Verres writeth that He which is readie to pronounce against an other man dooth bind himselfe to liue vprightlie 3 Moreouer Ambrose hath well noted first In Ge. 37. 9 that the father ought to take héed that if he haue more children than one he shew not himselfe more louing to one of them than to another Children must be looued alike for so may he easilie marre that child which he fauoreth aboue the rest sith by reason of his fathers good will he will soone take a libertie of sinning Further the rest of the brethren will easilie be inflamed with hatred or enuie against him which thou must prouide that it happen not At the least wise he himselfe which perceiueth that he is more made of by his father than the rest while thereby he swelleth with insolencie and aduanceth himselfe with pride is pulled awaie from his brethren with whom he ought to haue béene most néerelie ioined But if so be that the father doo loue his sonne let him winne vnto him the good-will of the other brethren and those whom nature hath knit togither let not fathers affection diuide in sunder In an houshold equall tribution is required For to the kéeping of houshold peace among brethren an equall tribution is required Thou séest in the patriarch Iacob how great euill happened thereby And if so be that brethren be so offended for a speciall garment giuen to one and not to the rest what thinkest thou they will doo if possessions and lands be bequeathed by the father or mother to one aboue the rest But if the father will at anie time excuse this his loue more bent to one than to an other saieng I haue respect vnto vertue I loue him most that attaineth to more vertue and industrie than the rest I allow of it that thou loue more but yet thou must beware that thou doo not lightlie shew foorth euident tokens of this loue there must be a respect had vnto their age Yoong men are much affected vnto anger and hatred which affections ought rather of the wise father to be repressed and kept vnder than to be stirred vp 2. Cor. 11 3. Whether before sinne the woman were subiect to the man 4 As touching the man and woman Chrysostome doubted whether before they sinned one were of more dignitie than the other so as while things were yet perfect the woman were subiect to the man Which thing he denieth and séemeth to leane vnto the holie scriptures For when God had fashioned Eue thus it is written of hir Gen. 2 23. She is bone of my bones and flesh of my flesh and the rest that followeth Neither in verie déed is there anie mention made of subiection But after sin this saieng was added Gen. 3 16. Thy desire shall be subiect to thy husband and he shall beare rule ouer thee Neuerthelesse I thinke that euen when nature was vncorrupted séeing woman was more vnperfect than man she should after a sort haue béene ruled by him for she was made for him and to be a helpe vnto him But when sinne had now corrupted our nature the imperfection of woman was gréeuouslie increased and therfore she had néed to be more seuerelie ruled by man Wherefore Aristotle as things now be Aristotle otherwise an Ethnike séemed not to thinke amisse who saith that It is not conuenient that a wife shuld not differ from a seruant A wife differeth from a seruant bicause this is barbarous The barbarous sort in so much as they haue that part of their mind rude which ought to rule for they be not instructed in good science and vertue therefore they séeme to be made to serue neither doo they account of their wiues otherwise than of bondslaues But this is contrarie vnto nature who is not accustomed to applie one instrument to two or more kind of works one fitlie serueth for one worke Therefore it is not méet that one woman should both be a wife and a seruant to anie man And in the ninth booke of his Ethiks The dominion of Aristocratia betweene husband and wife he appointeth the dominion of Aristocratia to be betwéene man and wife in the which kind of gouernement he is the chéefe which excelleth in vertue and worthinesse Whereby it appéereth that
of the church he committed the matter to certeine Cardinals and Bishops which were counted more pure than the rest And what they iudged it is extant in the third volume of Councels And they complaine that the power of harlots is so great at Rome as it was in no other place the like But hath Paulus the third amended this Also in the synod of Trent the clergie of Rome promised some great reformation but they did it not neither did they indeuour it at all Why doo they not rather imitate and followe the laws of Iustinian He in his Authentiks in the title De lenonibus willeth that Harlots should be vtterlie thrust out of the citie and that if they promised anie thing vnto bawds they should not be bound to paie and accomplish the same Naie rather if they haue sworne to be harlots for a time the Pope absolueth them of their oth These things doo these men dissemble and doo suffer and mainteine harlots Which neuerthelesse we are not to woonder at for séeing they so diligentlie reteine and increase spirituall fornication of minds namelie superstition and idolatrie how can they but ioine therewith the fornication of the bodie But séeing they tooke awaie wiues from their massing priests it was a hard thing yea and vnpossible to be without brothell houses Iustinian sorrowed bicause he sawe brothell houses so nigh vnto the churches of GOD but now they dwell in the middest of cities not far from the houses of diuine seruice it gréeueth not the Pope one whit But let the owners in whose houses these harlots dwell plead their owne cause But such houses for the most part apperteine to Bishops and churches and they will saie We doo not take part of the gaine of an harlot but as méete is we receiue rents of our houses Which is not prohibited by the ciuill lawes for in the Digests De petitione baereditatis in the lawe Ancillarum it is said that Brothell houses are vsed in the citie rents of honest men And in the same title in the lawe Si possessor it is ordeined that If a man haue vnhonest gaines he should be compelled to restore them least an honest meaning might bring profit vnto him that is an owner by an vnhonest gaine Howbeit séeing they will mainteine it by lawes why haue they not a respect vnto the interpretation of those lawes Namelie if this kind of gaine be once exacted of harlots that ought to be restored vnto the heire otherwise it is not lawfull to require them Neither can contrarietie of lawes be auoided by anie other meanes for these lawes should not agrée with those of Iustinian which are to be read in the Authentiks De lenonibus scenicis mulicribus But let them I beséech you marke the words which are read in the title De ritu nuptiarum in the lawe Palà m and in the title De ijs qui notantur infamia in the lawe Athletas that That woman is infamous which professeth hir selfe an harlot and he also that is partaker of the gaine and generallie that all bawds are infamous Let vs also which is of much more weight haue a regard to the word of God who commandeth Be ye holie for I am holie Leuit. 11 44 What doo we gather by these words Euen that that is not to be suffered among christians whereby men are made infamous So then let bawds and harlots be remooued awaie forsomuch as these kind of persons are noted infamous by the ciuill lawe But they will saie Men oftentimes fall and sometimes commit those things whereby they are made infamous I grant it yet is not this to be borne withall wherby they are made infamous whether they will or no. But though they had a thousand ciuill lawes on their side yet ought we more to estéeme the word of God Ierom Ierom. speaking hereof writeth verie well in his epitaph of Fabiola Ciuill lawes saith he ought not so carefullie to be cited Papinianus writeth one thing Tertullian and Paule an other And before Ierom Tertullian De anima Brothell houses saith he are detestable before God 11 But if harlots saie they should be suffered there is some hope of their conuersion For Christ saith Matt. 21 31 The harlots and publicans shall go before you into the kingdome of heauen But let them shew me whether they can by no other meanes be called home into the kingdome of God but by sufferance But he meaneth not harlots so long as they be harlots and be not conuerted For what cause then is it said that they shall go before the Pharisies and Scribes into the kingdome of God Bicause they being conuerted doo acknowledge and bewaile their sinnes but the Pharisies Scribes regarded not their wicked acts but would séeme to be most holie If harlots should be suffered bicause they may be conuerted then shall there be no sinne so gréeuous which ought to be punished For there is none so farre past grace but that some hope remaineth that he may be called home into the right waie And so by this means all lawes shall be silent They saie moreouer that God did forbid harlots as we read in Deuteronomie and yet they were afterward permitted 1. King 3. 16 for Salomon gaue iudgement betwéene two harlots First I answer that it is not certeine that they were harlots in so much as this word Zonah signifieth hir also that kéepeth a vitling house and one that getteth hir liuing by sundrie sort of gaine Further though they were harlots it is yet but a weake and friuolous argument For we must not reason from that which is doone vnto that which ought to be doone GOD vndoubtedlie forbad harlots but afterward discipline quailed and manie things were committed against the lawe Howbeit we must haue a regard not vnto that which is doone but vnto that which GOD hath commanded to be doone otherwise if we will liue according to examples there are ill examples enow euerie where For Popes and Cardinals doo not onelie suffer harlots but also they themselues kéepe them as things most deintie Neither can they abide the Canons which decrée that a priest for whoredome should be depriued in the distinct 82. chapter Presbyter when neuerthelesse the Glosse saith there Now a daies no man is deposed for whooredome The same we haue in the 2. cause question 7. chapter Lator. The apostle excludeth whooremoongers from the kingdome of God but these exclude them not from the church neither thinke they that they ought to be deposed The papists reckon adulteries among light crimes But it is no maruell séeing they saie that the bishop may dispense with adulteries and other light crimes as may be perceiued in the Extrauagants De iudicijs in the lawe At clerici Looke 2. Sam. 11. 2. They be the words of Alexander the third whereby it appéereth that these men account adulteries for verie small crimes Whie should we then depend vpon their examples Philo a
also For he so long as he liueth shall be full of ignominie thou as well when thou art liuing as when thou art dead shalt alwaies be noted of shamefull lust c. Therefore it hath béene ordeined by lawes that bastards should not be admitted to the inheritance of their fathers 15 The father when he dieth may giue somwhat vnto naturall children yea they inherit though the father die intestate when there are no other children yet they succéed not in the whole but onelie in two twelue parts as appéereth in the Code De naturalibus liberis in the lawe Licet patri But the bastard was so far from inheriting to his father as he might not so much as demand food of him as it is in the Code De incestis nuptijs in the lawe Ex complexu The canons Ecclesiasticall Howbeit the Ecclesiasticall canons deale somewhat more gentlie for they permit that a bastard should haue somewhat giuen him to find him withall as may be séene in the Extrauagants of him that married hir whom before he had polluted with adulterie in the chapter Cùm haberet And thus both the lawes of GOD and man doo agrée Neither as I haue said before were those lawes made for hatred or crueltie against bastards but that at the least by this meanes the shamefull lusts of men should be restreined Notwithstanding I will not ouerpasse this that by the lawes of Rome a bastard might succéed his mother as we haue in the Digests Ad senatusconsultum Tertullian lib. 1. He may also complaine of his mother if she leaue him out of hir will as we haue in the Digests De mofficioso testamento in the lawe 29. where this is to be vnderstood Except the mother be a noble woman And why bastards are not reputed in the place of children and are depriued of their fathers inheritance Augustine Augustine besides these reasons which I haue brought bringeth also another reason out of the holie scripture In the 22. of Leuiticus it is written verse 20. He that commeth to the wife of his vncle shall die without children But saith he manie are borne also of incest whose parents are not childlesse He answereth that the Lord so speaketh in the lawe bicause such are not counted for children wherefore their fathers are iustlie said to be without children although they haue children bicause it is all one as if they had none And bicause such children are contemned of their father neither are they rightlie brought vp nor chastised oftentimes they prooue woorse than the other Chrysost Chrysostome vpon the epistle to the Hebrues the twelfe chapter in his 29. homilie exhorteth the people to thinke that God dooth like a father when he chastiseth vs. For the father neglecteth vnlawfull begotten children and bastards therfore God when he chastiseth dooth the part of a true and lawfull father Plutarch Plutarch in his Problems the 130. Probleme saith that The Romans had foure surnames so that some were called Cnaei and other some Caij and those names they noted by two letters onelie or by thrée Wherefore he demandeth why Spurius that is A bastard was written by these two letters Sp. Bicause saith he the first letter S. signifieth Sine that is Without and P. Patre that is A father bicause he was borne of an vnknowen father although the same may also be applied vnto those that are borne after their father is dead But to them it was no reproch to be called bastards for Sp. Melius Sp. Cassius and other of that name were noble citizens We haue heard the lawe of God and also the ciuill lawe now it remaineth that we search the canons 16 In the Decrées What the canons haue dâ—creed touching bastards the distinction 56. in the chapter Presbyterorum they suffer not bastards to be admitted to holie orders vnlesse they haue béene first brought vp in Monasteries as though by this meanes they might be amended But the canons which afterward followe be somwhat milder Chrysostome vpon Matthew Chrysost in his 4. homilie as it is in the same place recited in the chapter Nunquam teacheth that such maner of births ought not to be hurtfull vnto the children For if a man haue béene a théefe a whooremonger or a murtherer and then be repentant his former life shall not be hurtfull vnto him Much lesse ought the sinne of the father to be hurtfull vnto the child naie rather if the child behaue himselfe well he shall be so much the more notable and woorthie of more praise in that he hath not followed the steps of his father Ierom Ierom. in his epistle vnto Pammachius against Iohn bishop of Ierusalem as in the same decrées appéereth in the chapter Nascitur Bastards saith he are not to be contemned for they had God the worker of them neither did God disdaine to make them and to giue them a soule c. Gregorie also in the same place Gregorie in the chapter Satis peruersum saith that It would be an vnméet thing that the child should so be punished for the pleasure of his father as he might not be preferred to the holie ministerie Ierom in the same place in the chapter Dominus If Christ vouchsafed that bastards be reckoned in his genealogie why shall not we then admit them to the ministerie c After these canons which be more fauourable vnto bastards is brought a strong argument on the contrarie part What harm is brought by parents vnto the bastards Whoormongers saie they doo séeme to powre in a certeine force into the séed which passeth also into the children whereof followe euill inclinations and thereby are they iudged to be woorse than other especiallie when they be not corrected in their childhood Wherefore if they be promoted vnto the holie ministerie the church shall be indamaged Yet at the last it is added in the chapter Cenomanensis If there be anie that are notable they may be admitted vnto holie orders but yet not that it should be a generall rule for all but a priuilege onelie And these things be written in the Decrées But in the Decretals De filijs presbyterorum we read that Bastards if they be made moonkes may come into orders yet so neuerthelesse as they may not be promoted vnto dignities nor be made either abbats or priors Howbeit if they liue without the monasterie the bishop may giue them orders and bestow small benefices vpon them but that is by interposing his owne authoritie as they commonlie call it by dispensation But the ecclesiasticall dignities shall not be giuen them of anie other than of the Pope for that power he kéepeth to himselfe alone albeit such dispensations of Popes and bishops haue respect to gaine onelie The iudgement of these things should haue béene left vnto the church which héerein ought to haue regard vnto two things namelie to the necessitie of the church and to the excellent vertues of him whom it would
in idlenesse for they are subiect to that lawe which in old time was said vnto Adam Gen. 3 18. By what precept idlenesse is forbidden In the sweate of thy face thou shalt eate thy bread In déed they doo not plough nor delue yet ought they to be vigilant and to studie for the Common-wele to examine causes to giue sentence to write good lawes And not alonelie kings would be idle but bishops also and moonkes especiallie of all me◠Those at the beginning liued of their labours afterward they being wearie as I thinke of good works found the meanes as idle men to be mainteined with stipends of the church But when by godlie men they were set on worke Surelie saie they it is not lawfull sith this is not according to the gospell Matt. 6 34. For Christ warned that We should not be carefull for the morrowe Ibidem 26. but should consider the lillies of the feeld the birds of the aire But against them Augustine disputed Augustine in his booke De opere monachorum If ye will saith he imitate the birds and the lillies whie doo ye not also imitate them in this point The lillies doo not eate or drinke the birds doo not laie vp till to morrowe but ye doo eate and drinke and doo carefullie laie vp in store And he rightlie expounded that saieng of the Lord Be not carefull for the morrowe for he saith that the Lord forbiddeth onelie a pensiue carefulnesse ioined with infidelitie as though we are not mainteined by the prouidence of GOD but by our owne proper industrie Dauid when he was idle fell into adulterie 2. Sam. 11. Dani. 4 30. Nabuchadne-zar also when in peace he gaue himselfe to idlenes he became proud Is not this saith he that great Babylon As though he had gotten that so great a power of his owne selfe not of God Eccl. 33 26. Manie euils saith Ecclesiasticus hath idlenesse taught So then we must speciallie beware of this euill For our enimie the diuell goeth about roring and seeking whom he may deuoure If he alwaies lie in priuie watch readie bent and prepared to our destruction it is méet that we also should perpetuallie watch and be euer readie to resist Latimer bishop of Worcester D. Latimer sometime bishop of Worcester in England and afterward a most constant witnesse and martyr of Christ when he would exhort bishops to doo their dutie among other things said that There was not a diligenter bishop in England than the diuell for that he did alwaies teach admonish instruct and adorne his church Wherefore he exhorted them that if they would not followe God they should at the least-wise imitate the diuell Howbeit he cried to them that were dease for manie bishops at that time were so set as they would neither followe the diuell nor yet God Wiselie did Ierom admonish in his treatise to the husbandman Be thou alwaies dooing somewhat that the diuell when he commeth may alwaies find thée occupied 21 Dauid walking vpon the house top sawe a faire woman bathing of hir selfe But what néeded Dauid with such curious eies to behold what was doone out of his house Or why did that séelie woman bath hir selfe abroad without couert where she might be séene naked of men In that she washed hir selfe she was not to be blamed for there were manie legall impurities which it behooued at that time to wash awaie by such purifications Howbeit she shuld haue washed hir selfe within and vnder couert Dauid sawe and was caught To sée they saie is the first entrie of louers Howbeit I may more trulie saie To behold a woman is the first entrie to destruction that To sée is the first entrie of them that perish For Dauid looked not vpon this woman with a single eie but with an vncleane and euill eie He straitwaies cast from him the wholsome word of God Thou shalt not commit adulterie Exo. 20 14. Than the which word there is not a more present or better remedie if at anie time we féele our selues tickled with carnall pleasures This wicked act of Dauid will séeme the more heinous if we compare it with that most chast yoong man Ioseph A comparison betwene Dauid and Ioseph He was a yoong man Dauid was old he was a batcheler Dauid a husband yea and that of manie wiues that there might be no want to fulfill pleasures he was prouoked and that of his mistresse who might after a sort haue commanded him Dauid of his owne accord prouoked and that his owne subiect whose chastitie he should by all meanes haue defended The woman was beautifull and well fauoured Of beautie But yet we must not thereby gather that beautie is an euill thing For a fit ioining togither of the parts with a pleasantnesse of colour which they define to be beautie is the cunning workmanship of the Creator and the image of God neither can it doo anie harme except it light vpon vnchast eies A similitude Euen as the light of the sunne although otherwise it be pleasant and gratefull yet is it gréeuous vnto bleared eies But we are corrupted not onelie by the corruption of originall sinne but also by other sinnes drawne vnto vs by vse and custome Chrysost Chrysostome in his first homilie vpon the 51. psalme By this example saith he all men ought to be mooued Dishonest sights must be auoided that they approch not vnto dishonest sights where harlots are shewed and all gestures of vile lust expressed For that is ridiculous which some men doo answer that they are not mooued by those sights For what saith he are they made of iron of stone or of adamant Be they wiser or stronger or holier than Dauid If a sparke be cast into haie will it not take fire Our flesh saith the prophet is haie Esaie 44 6. and may easilie be set on fire and for that cause the holie Ghost setteth foorth vnto vs the fall of Dauid that we by his example might beware of the like contagion The physicians if by chance they light vpon a man that is gréeuouslie and dangerouslie diseased are woont to bring their disciples that they may the more easilie vnderstand both the force of the disease and the waie how to cure the same King Dauid was to be cut so as we ought attentiuelie to consider by what art he is cured of the Lord. First let vs sée by what meanes he was driuen to fall He refrained not his eies We must refraine our eies wherefore he hauing forgotten himselfe was easilie carried headlong into mischéefe So in the booke of Genesis the sonnes of God which were descended of Seth when they sawe the daughters of men Gen. 6 2. borne in verie déed of the posteritie of Caine they began to loue them beyond measure and so being blinded began to degenerate from their former godlinesse which they had reteined euen from their great grandfather Seth. Paule
the tenth booke of Titus Liuius that one Fabius Gurges which was Censor had condemned manie matrons of adulterie The amercement that they paid was monie of the which monie he afterward builded a temple vnto Venus Out of the oration of M. Cato which is rehearsed by Aulus Gellius in the tenth booke Aulus Gellius and the title is De dote we may perceiue that before the lawe Iulia was made it was lawfull to slaie both the adulterer and the adulteresse Augustine in the third booke and fift chapter De ciuitate Dei saith Women buried quicke for whooredome that The ancient Romans vsed to burie the vestall virgins aliue if they had committed whooredome but that they did not deale so seuearelie in punishing of adulterers He saith that they rather protected the temples of their idols than their owne wedlocke And no maruell it is for they worshipped adulterous gods Iupiter Mars and Venus After that time was the lawe Iulia made whereof there is mention in the Digests and in the Code Manie did falselie imagine that the same lawe had béene made by Iulius Caesar It was made by Augustus who was also called Iulius for so much as he was the adopted sonne and heire of Iulius Caesar Suetonius saith that he made this lawe and he made it vpon iust cause for his daughter Iulia and a néece that he had were most licentious monsters The emperour vsed to call them his rotten impostems When he had made the lawe there was brought vnto him a yong man taken in adulterie with his daughter Iulia. The which the emperour tooke in so euill part as he flue at him with his fists The yong man with a lowd voice cried out Thou Caesar onelie hast set downe this lawe Caesar for that he was blamed as if he had béene an inconstant man would not eate his supper for sorrowe By this Iulian lawe where first When the power of killing the adulterers was taken from the husband in the time of Cato it had bin lawfull to thrust through both the adulterer and the adulteresse then was this power taken from the husband and it was lawfull to kill the adulterer onelie In the Digests Ad legem Iuliam in the lawe Marito and in the Code in the same title in the lawe Gracchus Yet I read in Suetonius that Claudius Caesar killed Messalina vnder the name of adulterie but for so much as he was an emperour he did what he would It was lawfull for an husband to kill the adulterer although not absolutelie but when he should be taken with the maner and in his owne house Neither might he doo it to euerie one but to one of the common sort for if it had béene a noble man vnto whom he ought a reuerence it was not lawfull yet might he kéepe him shut vp in his house 24. houres vntill he did bring witnesses We sée that there was some exception of persons Why leaue was taken awaie from the husband to kill his wife a reason may be giuen Husbands doo somtime beare hatred vnto their wiues when they be contentious or deformed They might couet to gaine a dowrie and to marrie an other woman therefore the lawe would not condescend that the wife should be slaine Howbeit it was lawfull for the father of the adulteresse to slaie both as well in his owne house as in the house of his sonne in lawe as may be séene in the Digests Ad legem Iuliam But it was not lawfull for him to kill the adulterer vnlesse he also killed his daughter the reason was this that Nature teacheth the parents to loue their children hartilie whereby it is probable that he would not slaie his daughter vnlesse she were taken in adulterie 25 Seneca in his first Declamation Seneca séemeth to affirme that it should be lawfull to kill them both For he put this case A certeine soldier which had lost his hands in war found his wife to haue fellowship with an adulterer euen while the act was committed he called his sonne to slaie them The sonne refused to obeie wherefore the father reiected his sonne it is demanded whether he did this iustlie or no But perhaps Seneca had respect vnto the time of Cato But if so be the husband when he was in a furie had killed his wife being an adulteresse he by the Romane lawes should haue easier punishment than if he had béen an absolute murtherâ—e For he fell not into the danger of the lawe Cornelia of murtherers his punishment was erile Which is to be séene in the Pandects Ad legem Corneliam de sicarijs in the first and third lawes Whervpon when it is said by the Canonists the 33. cause question the second in the chapter Inter haec that Sometime it was lawfull by the Romane lawes to kill a wife being taken in adulterie not by the Ecclesiasticall lawes ye must vnderstand that the matter is not altogither so but bicause the punishment was light after a sort it was said to be lawfull Or else perhaps they which made those canons had respect vnto the lawes of Lombardie in the which that was lawfull Let vs also adde that the husband might by the Romane lawes slaie the adulterer not onelie when he tooke him at home with the maner so as he could not denie it but also out of the house when the case were so that he was suspected and that the husband could bring testimonie that he had giuen him warning once twise thrise that he should not haue communication with his wife Howbeit if he had found them talking familiarlie togither in the temple or place of praier then it was not lawfull so to doo but they were deliuered vnto the bishop or defender of the church But the bishops were manie waies against the putting of them to death neither would they giue licence to kill them It séemeth that those first Canonists were led with a desire of sauing soules that they should not die vpon the sudden without repentance The latter Canonists fauoured this matter perhaps bicause they more than others laie in wait for the chastitie of other mens wiues Wherefore there were manie punishments for adulterie prouided by this lawe Iulia. The effect of the lawe Iulia touching adulterie First the crime was brought before publike assemblie the accusation was admitted not rashlie forsooth but by a certeine order The wife if she accused hir husband of adulterie was not heard but she hir selfe was accused The first place was giuen to the husband the second to the father brethren and vncles also might accuse and afterward at certeine times place was giuen vnto strangers Diuorsement was ordeined betwéene them they lest the dowrie and donation which came by marriage Both the adulterer and adulteresse became infamous but after sundrie fashions the adulterer not vnlesse he were condemned the adulteresse so soone as she was attached And there was some certeine peculiar thing in the crime it selfe It was not
against him which is the author of the contumelies for then it were a lie The thing which is iust must iustlie be doone But thou saiest that he himselfe dooth lie thou must not become like vnto him If in those cases which I haue expressed reproch be not repressed at the least wise we shall declare by liuing well by the déeds themselues which in words we cannot that he hath made a lie Manie haue béene content to vse a generall reason namelie that the spirit will teach vs when iniurie is to be suffered and when not and that euen at the verie push we should take counsell The Ethniks would saie that we ought to followe wisedome and reason Howbeit I thought good to open these points somewhat more particularlie 6 Come we then vnto Dauid He vsed thrée reasons The reasons of Dauid weighed the which must onlie take place in those cases wherein iniurie and reproch ought to be suffered and not generallie for sometimes they are to be suffered The first reason was Hinder ye not the counsell of God God hath commanded him to curse me c. To this we saie that in that case the reason is good not that we should conclude generallie then there should be no wickednesse punished We would alwaies saie It is the counsell of God he will take it awaie when it shall séeme good vnto him The second reason is I abide greater things at the hand of my sonne and shall I not beare these things This is a good reason to comfort our selues in affliction and to make vs circumspect what we doo but generallie it is not of force If the magistrate saie I haue borne this by reason of the necessitie of the time therefore I can the easilier beare euilles he shall leaue wickednesse vnpunished The third reason also is not vniuersall God seeth this affliction and laieth vp good for me in store This in verie déed we ought to thinke if we be compelled to suffer contumelie yet are we not alwaies bound to suffer it These things haue we spoken concerning the reasons of Dauid Whether Dauid did well in bearing of the contumelies Now must we shew wherfore he dissembled whether he did well therein In my iudgement he did well and his purpose was allowed vnto the souldiers and nobilitie which he had with him He was busied about other matters he was scaping awaie he then thought vpon his sinne and imputed it to the reuenge which God had foreshewed by the prophet that he should suffer Doubtlesse he did not vtterlie pardon the offense but deferred the punishment All things haue their time It was now néedfull for him to repent he wept and lamented Another cause which might persuade him was herein least he should be suddenlie drawne to furie and ouer-much mooued with crueltie and it was then sufficient for him to kéepe within his bounds A third reason he sawe in spirit for he was a prophet that GOD would haue him euen at this instant to suffer this reproch Thus farre haue we spoken hereof 7 Now let vs consider In 1. Cor. 4. verse 5. after what sort Paule forbiddeth iudgement séeing we must verie oftentimes iudge while we be in this life For it behooueth that euerie man doo iudge and examine himselfe yea and others also when néed shall be to the intent they maâ—e be warned and amended Iudgement in the Church in the common-weale and in a houshold are necessarie The church pronounceth sentence of iudgement against those which are to be excommunicated There be also politicall or ciuill iudgements And in houshold affaires we choose vnto vs wiues maidens seruants And in the church there be chosen deacons curats bishops which kind of election cannot procéed without iudgement Wherefore we answer that iudgements are of two sorts Iudgements of two sorts either priuate or publike And those which be publike perteine either to policie or else vnto the church Ciuill iudgements are not taken awaie by the Gospell Ciuill and ecclesiasticall iudgements are not taken awaie but rather amended and corrected as hereafter we shall perceiue when the place serueth But ecclesiasticall iudgements cannot be remooued by mans authoritie For Christ when he spake of brotherlie correction gaue commandement thereof Matt. 18 15. Matth. 7 5. From whence priuate iudgements doo spring Augustine Priuate iudgements doo either spring of charitie and right consideration or else of ill affections which are enuie and pride as Augustine hath in his second booke De sermone Domini in monte while he intreated of those words which are read in Mathew Iudge ye not that ye be not iudged By which saieng of Christ the sentence of Paule must be measured And in these iudgements which we exercise by charitie We must â—ot rashlie â—udge of oâ—her mens faults we must take speciall héed that the sinnes which either we iudge or reprooue be throughlie knowne to vs that we doo not rashlie giue credit to rumors or slanders Further we must not iudge without compassion and pitie Awaie with triumphing mocking reproches The which shall best be doone if we remember that we our selues be men and prone by nature vnto those vices and not yet assured but that we maie at sometime fall into the verie same offenses Therefore Paule said vnto the Galathians Gala. 6 1. Considering thy selfe least thou also be tempted And Augustine in his booke of Confessions wrote Augustine that we should not onelie giue thanks vnto GOD for the sinnes that he hath forgiuen but also for those which by the assistance of God we haue not committed Ouer and besides in his 15. epistle to Ierom when he had lamented for the contentions which had happened betwéene him and Ruffinus he saith that he knew not what he himselfe would haue doone if the same things that were written against Ierom had béen written against him And moreouer in iudging there must neuer be so firme a determination as though he which is fallen can not be restored againe 8 And touching those things which ought to withdrawe vs from a light rash and hastie iudgement Chrysost Chrysostome dooth make mention First séeing our owne state is verie much vnknowne to our owne selues What things shuld reuoke vs from rash iudgement we ought to know that the state of other men is verie hardlie to be knowne Furthermore there be manie circumstances wherby mens actions are defined which we cannot alwaies perceiue although we haue set before our eies the thing which is doone so as it is not easie to giue iudgment of it Againe the verie things that we sée be otherwhiles so doubtfull as we maie vnderstand them as well in the good part as in the ill Then it is better to suspend our iudgement in a thing that is doubtfull To conclude he that iudgeth must be spirituall séeing in the epistle to the Corinthians it is written The spirituall man iudgeth all things 1. Cor. 2
sundrie abuses the sacraments ordeined of God and especiallie the holie supper of the Lord which they haue turned into filthie and shamefull idolatrie and of the signes or seales thereof they admit the simple flocke to the participation of one onelie as though it were in their power to inuert the order which the Lord hath appointed They not content I saie to defraud the flocke of Christ of that principall food of soules which is the word of GOD doo also cut awaie halfe the sacrament which is as it were the visible word and the euident testimonie of the goodnesse charitie and ardent affection of Christ toward vs a memoriall of his death the most effectuall marke of that vnion whereby they growe vp togither vnder Christ himselfe being head vnto a holie bodie of the church But this will I here adde that this one thing they worke by their traditions namelie they establish that tyrannie of theirs and make it to extend further abroad Howbeit the hope is that Christ will at length take pittie of so noble a bodie of his and that he will not suffer a mortall man anie longer to vaunt himselfe so proudlie against his head This Christ onelie Christ I saie is the head of the church That the Pope is not head of the church 40 But they which saie that the Pope is head of the church as he will commonlie be accounted which also his shamelesse flatterers feare not to publish openlie both by words and writings séeme in my iudgement to be like vnto those wicked Iewes which all with one voice denied Christ to be their king and professed Caesar to be their prince Euen as in a bodie well framed there is one head so must the church A similitude vnles it be transformed into some kind of monster be indued with one head onelie the which head is Christ Neither standeth it with any reason that they saie they haue the Romane bishop to be appointed another head as it were vnder the chéefe head Christ whose bishop to wit that other head they will haue to be a necessarie instrument For there was neuer séene in a well shapen bodie such a disorder as thervnto should be ioined two heads wherewith one should be subiect vnto another séeing the verie name of Head signifieth the chiefe part of the bodie But Christ alone sheweth himselfe aboue the church he altogither by maruellous and vnspeakeable meanes ioined the humane nature vnto the diuine nature Behold the head which God appointed to that beloued bodie as it is written in the epistle to the Ephesians Epes 1 21. We confesse in déed that the members in that bodie be diuerse wherof one is more excellent than another but in this point they conspire all in one that they be subiect vnto that head and are to serue faithfullie vnder it Wherefore it is not lawfull to deuise more heads than one and vndoubtedlie it is verie intollerable pride for one to arrogate vnto himselfe the honour of Christ But I beséech you let it be as these men will that the Pope should be counted another head vnder Christ the principall head Yet with what faith he is vnder Christ as a fit instrument experience it selfe speaketh which beareth record that he not onelie doth not cleaue vnto Christ but that he is plainlie against him both in works déeds and counselles Neither is it my purpose to set foorth at large the proofe of this matter Barnard séeing Barnard hath declared the same indéed not fullie but yet so as their craftie and subtill exception may be discouered Wherefore being content with this profitable declaration I will not here at this time adde anie more but that I conclude againe Christ onlie is the head of his church that that bodie hath onelie Christ to be the head and not anie sillie man which with his authoritie alone may wrest corrupt peruert and rent in sunder the words of the scriptures whereof he boasteth among his sort that he within the closet of his brest hath the full knowledge and perfect interpretation not a sillie man which according to the naked iudgement of his owne will may expulse out of the church whom he please and accuse and condemne them not a sillie man that at his owne onelie becke may appoint pastors rectors and bishops vnto churches to whom he will not commit the custodie no not of their own goods bicause he mistrusteth their wit and industrie whereof he hath not had anie one iot of triall Now then we be content with one head namelie Christ the holie Ghost being the guide and the holie scripture being as an outward testimonie of his will the certeine persuasion whereof the power of the holie Ghost dooth inwardlie seale in our minds By what meanes the church is edified 41 But let vs weigh I beséech you by what meanes that most holie bodie of the church may be established edified and also increase And here I affirme that besides the inward grace faith and outward scripture we haue also néed of admonitions and godlie sermons out of the word of God the which be miserablie intermitted at this daie by them which would be called christians And yet neuertheles this is the chiefe and principall worke of the Apostolicall office the which as though it were vnworthie for the dignitie of a Bishop forsooth these new heads of the church haue committed it vnto certeine hungrie Moonks Preaching committed to certeine hungrie Moonks who neuerthelesse are threatened vnto gallies vnto perpetuall prisons and to be put to euerie most cruell death if they passe the bounds prescribed by them Indéed they knowe verie handsomelie how to withdrawe themselues from their owne office charge and labour but so as they will neuer preach vnto the people concerning holie things The maner of papisticall preaching Yet neuerthelesse whosoeuer doo take that charge in hand they will haue them to preach after the rules prescribed by them Whereof it commeth to passe that the poore small flocks of Christ either perish with hunger or else are scantlie and slenderlie fed And commonlie the sermons touching holie things are onelie made in the time of Lent and a verie few daies besides and that either by a sort of vnlearned and vndiscréet men which knowe not sufficientlie those things that they speake or else by them which stand more afraid of some than they ought to doo or else by such as hunt after honours riches or fauour which are not fit for their vocation Wherefore at that time they haue sermons but yet such as in them they vtter méere trifles and bewraie the grosse darknesse of ignorance But if otherwhile they shew something of the truth it is doone with such cloked spéeches with such intricate minsed and nice termes as they rather destroy than edifie or else they preach flatteries the which vndoubtedlie vnto all godlie men are méere intollerable And such be they that preach for the desire they haue either of
of GOD brought into the arke more cleane beasts than vncleane To conclude after the comming of Christ the ancient libertie and choise of meats which the lawe had forbidden was restored wherefore it ought not vnder colour of religion to be restored againe by the popish bishops or by the church Yet doo not those things which we haue alleaged limit either Magistrates or publike authoritie but that they may sometimes appoint a choise of meats vpon iust consideration ¶ Touching apparell of the Ministers of the church looke in the 34. 36. 38. 39. 40. epistles in the end of this booke The sixt Chapter Of vowes in generall also of the vow of the Nazarites of Ieptha and of the Rechabits AFter these things let vs saie somwhat concerning a vow The Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. 28. the Latine Votum doo not signifie one thing but two The signification of this name namelie The praiers and desire wherwith we be inflamed when we praie for anie thing or vse the verie things that be desired Further it betokeneth a promise of offering something vnto GOD. And this ambiguitie of these words in ech toong hath not happened by chance or without consideration as soone after shall be shewed The Hebrues call a vow Neder Whence the custome of vowing did arise But hereof grew the custome of making a vow that this was setled almost in the minds of all men that if at anie time they did praie earnestlie vnto God for anie thing to be giuen them they in like maner promise to offer something vnto him againe For by such maner of meanes their minds doo séeme to be woonne one to another namelie by gifts bicause those things not onelie helpe them to whom they are giuen but doo also honour them For they be giuen as a testimonie of vertue and excellencie in which second respects sake they maie be offered vnto God that he maie thereby be honoured of vs. Aristotle in his Rhethoriks said that Gifts doo no lesse satisfie the ambitious than they doo the couetous for they desire them thereby to be enriched and these to be honoured Wherefore euen the Lord who speciallie requireth of vs to be worshipped said in the lawe that men should not come emptie handed vnto him forsomuch as he iudged it vnwoorthie if his people should appeare emptie before him This selfe-same was a custome among the Romans so that it is read almost euerie where what the Curtij and the Decij vowed for obteinement of victorie Among the Gréeks also there were vowes oftentimes vsed Yea and we read in Platoes booke intituled Phaedon that as yet in the time of Socrates they vsed to performe a vow of sending a ship well rigged euerie yéere vnto Delos with gifts and sacrifices and that by a vow which Theseus had bound himselfe vnto when he went into the isle of Candie to slaie the monster Minotaurus How vsuall this also was among the Hebrues it is no néed to recite So that in praieng and desiring anie-thing of God men were woont to vow some thing vnto God least they might séeme to be vndutifull towards him 2 Now then we define a vow to be a holie promise whereby we bind our selues to offer some thing vnto God A vow is alwaies ioined with praiers And a vow as we haue said hath alwaies some praiers ioined therewith for obteining at the leastwise of somewhat at the hands of God Wherefore that ambiguitie of the word happened not without cause in the Hebrue and Latine toongs for séeing these things be so ioined togither it might easilie come to passe that the word which signifieth one thing maie sometime be referred to another And hereby we maie perceiue that the knowledge of both these as well of offering as also of demanding anie thing of God is necessarie for vs which professe godlinesse But let vs returne vnto the definition wherein the generall word is Holie for it is called A holie promise Wherof it coms that as touching the calling of it holie we are in few words to saie that it belongeth vnto iustice For whatsoeuer is holie is also iust but not contrarie for iustice is that Whatsoeuer is holie is iust but not contrarie whereby we yéeld to euerie man his owne and they to whom these things be yéelded are either God or men That facultie then whereby we yéeld vnto all men their owne is called iustice and kéepeth the name of the generall word but when we yéeld vnto God due obedience now is this after the iudgement of Plato in his booke called Euthyphron to be referred vnto holinesse And a man may plainlie sée that euen in the holie scriptures those things which be offred dedicated vnto God are called holie and that which ought to be yéelded vnto God by vs is obedience and that is of two sorts One is profitable vnto him to whom it is offered Two sorts of obedience but after this maner we can giue God nothing séeing by these things he is made nothing the greater nor dooth increase in anie respect Psal 16 2. Thou art my God saith the prophet for thou hast no need of my goods And in the Gospell of Luke Luk. 17 10. When we haue doone all vnto him we are vnprofitable seruants Another kind of obedience there is which apperteineth vnto reuerence euen as seruants honour their maisters But this seruice and obedience towards God herein consisteth that we shew our selues readie and diligent towards GOD in the executing of that worke and function which God both vouchsafeth and desireth to worke by vs. And this is the sanctifieng of his name the which God can sufficientlie performe by himselfe but he vseth vs to our owne commoditie and singular profit 3 But that we maie knowe what maner of things must be offered vnto GOD What things must be offered vnto God and that therein we offend as little as maie be we must take a speciall héed And first commeth to my remembrance Augustine vpon the Psalme Be mercifull vnto me ô God Psal 56 2. for man hath troden me downe He expounding that particle in the 12. verse in Hebrue A lai nedar eca that is In me or vpon me are thy vowes thus saith A man must first offer himselfe vnto GOD. Which maie chéefelie be confirmed by that reason which the Lord vsed in persuading to giue tribute vnto Caesar Matt. 22 20. and .21 For saith he it hath his image and superscription wherefore we being made according to the image of God it is méete that we should be giuen vnto him And Paule sundrie times exhorteth vs when he saith I beseech you Rom. 12 1. for the mercie of God that ye will giue your selues c. And the same apostle in the sixt chapter of that epistle Rom. 6 19. As you haue giuen your members seruants to vncleannes and from one iniquitie to another c. And in the same epistle
also against the Puritans saith It is better for them which cannot kéepe themselues chast to marrie wiues and to sinne but once onelie rather than dailie to wound their minds with corrupt actions But I would not herein allow the opinion of this father bicause he affirmeth that those doo sinne which hauing made a vow of chastitie doo contract matrimonie for so long as they obeie the voice of God they intangle not themselues with sinne Neither doo I anie more allow of that his reason wherein he saith that One sinne may be committed for auoiding of another sinne which is greater than that But my purpose onelie was to shew by his words that matrimonie is verie necessarie vnto such as cannot kéepe themselues chast 8 Wherefore I returne to that which is obiected vnto vs out of the words of the apostle in the first epistle to the Corinthians the seuenth chapter In 1. Cor 7. verse 5. Whether matrimony through these words of Paule be taken away from ministers Séeing that ministers of the church ought continuallie to be occupied in praier it is necessarie that they lead a sole life otherwise they shuld not be able to execute the ministerie We answere that the ministers of the church as touching their liuing and other functions which haue respect to the life of man are in the same state that the common people be Wherefore if they be in matrimonie let them in the more solemne fasts and praiers absteine as well as other men in such sort as the apostle hath giuen counsell and in other things which be common and vsuall they are not forbidden to vse matrimonie Otherwise thou mightest inferre that they should euermore fast bicause Paule granteth abstinence for a time from the dutie of matrimonie not onelie for praiers sake but that they may also giue themselues vnto fasting I grant indéed that Ambrose The sentence of Ambrose is discussed vpon the first epistle vnto Timothie the fourth chapter affirmeth this to be the cause of the sole life of ministers that they ought alwaie to be in a redinesse to minister baptisme vnto such as should be in extremitie of their life or else to distribute the holie mysteries which he saith was accustomed to be doone once in a wéeke vnlesse that otherwhile by reason of strangers it was vsed more often And small was the number of ministers in those daies In that great citie of Milan there was but one bishop seuen decons a verie few elders or priests namelie two in euerie particular church He saith that priests in the old lawe might haue wiues bicause they were not constrained to minister continuallie They were distributed into many companies namelie into 24. and into manie turnes as appéereth in the booke of the Chronicles 1. Chron. 23 24 and 25. Luk. 1 8. the which thing Luke also testifieth when he maketh mention of Zacharie the father of Iohn Baptist 9 In these words of Ambrose two things must be well examined First how strong the difference is which he bringeth betwéene the ministers of the old lawe and also the ministers of the new lawe Afterward let vs sée whether the worke of matrimonie as he affirmeth saith haue polluted the ministers of the church and the priests of the old lawe Touching the first I knowe there were those companies and turnes of priests which he reherseth but so in like manner doo I knowe Before Dâ—uids time and at the first there was no distinction of priests by companies and turnes Exo. 29 38. that they were instituted by Dauid Salomon Iosias and such other But how was it before Dauid and from the beginning Certeinelie we read in Exodus that it was the office of the high priest euerie daie morning and euening to offer incense and to minister in the temple Which if afterward it were otherwise ordered The remisnes thereof afterward was not onlie for the worke of marriage that dooth not more respect the work of mariage than some certeine rest otherwhile to be granted vnto the priests Furthermore Augustine sawe that this appointment of companies and turnes is not inough to prooue this matter For in his questions vpon Leuiticus the 82. question he disputeth singularlie of this how the high priest was able euerie daie both morning and euening to offer a swéet sauour If the question be saith he of sicknes and impediments of health a man may saie that he might haue béene preserued by the fauour of God from being sicke But what shall we saie of procreation of children For séeing hée was made vnpure by meanes of the act of generation he might not haue accesse vnto the ministerie And that he absteined from the companie of his wife that were a hard saieng forsomuch as the high priests both married wiues and also begat children How the high priest in old time might indeuor to haue children Either saith he the incense offered was sometime intermitted which thing the sense of the scripture séemeth not to beare séeing this kind of ceremonie was commanded to be doone continuallie and euerie daie or else he saith it might be attributed to a certeine peculiar holines of the priest that he should not be defiled by the worke of matrimonie as if so be that he chéeflie aboue other men enioied that prerogatiue Augustine Howbeit Augustine in the second book of his Retractations séemeth to haue found out another solution to himselfe and saith The lawe commandeth that after the act of generation the man should be vnpure vntill the euening then hauing washed his garments hée shall become cleane at the euening when as all the whole daie he had béene vnpure Wherefore the high priest in the morning after he had ministred might indeuour to haue children and then was he vncleane vntill the euening at which time his garments being washed and purification being vsed he was become pure and in the euening might minister Thou séest here that Augustine flieth not vnto that distribution of the priests into turnes and courses bicause such kind of orders were nâ—t alwaies distinguished yet he agréeth with Ambrose that the worke of matrimonie did defile the husbands But in the time of Ambrose as he himselfe writeth there were but a few ministers and they were to minister euerie daie In these daies when as the multitude is so great and that there be found an infinite number which scarselie thrée or foure times in the yéere execute their holie function and doo in a maner neuer baptise or administer the sacrament what hinderance haue they by this rule of Ambrose but that they may marrie wiues when they burne and haunt the companie of harlots Epiphanius Epiphanius against the Valesian heretiks confesseth that There was a canon and tradition touching the sole life of ministers but he himselfe confesseth that it was not obserued in his time when as in the ministerie there were manie which begat children in matrimonie whom neither he condemneth nor yet iudgeth
euerie falling but of that wherby all is renounced and faith forsaken The fall whereby faith is forsaken Therein is no remission bicause therof can be no repentance for if it behooue man to haue faith which must haue light and if that faith be vtterlie renounced they are not renewed by repentance These men haue put no difference betwéene fallings and those renouncings which séeme to belong vnto sinne against the holie Ghost Some fell in persecutions but inwardlie in their mind they renounced not faith outwardlie they did sacrifice Marcellinus bishop of Rome as did Marcellinus the bishop of Rome and Peter which with his mouth denied Christ bicause they had inwardlie the root of faith therfore there was place to repentance They returned to the church the bishops saw that they had not vtterlie renounced faith without the which repentance might not haue béene But the Nonatians by no means gaue them peace Truth in déed it is Why sinne against the holie Ghost hath no remission that sinne against the holie Ghost hath no remission bicause it hath no repentance séeing faith is vtterlie renounced They which haue abiured faith haue sinned most gréeuouslie but when they haue doone repentance the church receiueth them But thou wilt saie that they doo but faine the priest hath respect to those things which be done but he searcheth not their harts Ecebolius Sophista cebo Elius Sophista when as the emperours at the beginning were not christians he also was an aduersarie vnto religion afterward vnder Constantine he fauoured the same againe vnder Iulian he recanted and afterward vnder Iouinian he returned againe he lieng at the temple gates said vnto such as entred in Tread ye vpon me which am salt without sauour An vnconstant and changeable man was he and yet the church receiued him Wherefore those places being well vnderstood helpe not the Nouatians Another distinction of repentance of the Ethniks and christians 7 We brought in a double distinction of repentance There followeth an other which hath béene found out by the papists the same doo the doctors of Collen teach in their Antididagma so intituled They saie that one sort of repentance is to be preached vnto the Ethniks and another vnto them which be fallen after baptisme This doo they faine bicause they would escape the arguments which shew that saluation by Christ commeth fréelie They saie that the Ethniks must be so drawen to saluation as they may beléeue in Christ therein are not required teares fastings and other satisfactions but if they repent they haue frée remission of sinnes But if they become christians and fall into sinnes another waie must be vsed namelie that by sighes by fastings by almes-déeds and by other satisfactions they maie haue remission of sinnes To confirme this they bring a place to the Romans Rom. 11 29 The gifts and calling of God are without repentance It is ment saie they as touching the first repentance namelie that that calling is without repentance They bring Ambrose Ambrose that he so vnderstandeth that place But they speake falslie for if it be true repentance sorrowe followeth after it A confutation of this distinction neither can there be repentance in them which come vnto Christ without sorowe How can they but moorne and confesse that they haue sinned In the 2. epistle to the Corinthians the 7. chapter it is said verse 10. that Repentance worketh godlie sorowe in vs that so it is the Niniuites declare who hearing the preaching of Ionas repented in sacke-cloth Ionas 3 6. We read in the 2. chapter of the Acts of the apostles Acts. 2 37. that the Hebrues when they had heard the preaching of Peter were pricked in their harts Augustines first conuersion Augustine before he was baptised and was by little come vnto Christ liued in manie sighes and teares as appéereth by his booke of confessions and that was his first conuersion Touching Ambrose and the place alledged out of the epistle to the Romans I néed not much to saie for in that place there is nothing spoken as touching the repentance of man but of God He had shewed that God chose the Hebrues and that therefore it was not credible that he had altogither reiected them If Ambrose speake otherwise let him looke to that himselfe True it is that in the primitiue church when they came vnto baptisme they were not woont to be tried of the bishops by teares and sighs but they did onlie instruct them by mouth they required not proofes of repentance as they did afterward if they had fallen But at this daie what repentance will these men haue to be preached when as all infants be baptised None vndoubtedlie whereby sinnes are fréelie forgiuen through faith but onelie that which hath remission of sinnes by works of satisfaction by almes-déeds by oblations and by those things which tend to their owne gaine Wherefore their distinction which they haue made is ridiculous 8 Others saie A fourth distinction of repentance that there is one kind of repentance which is priuate another publike and another solemne Priuate repentance is that which is priuatelie doone publike is that which is openlie doone the solemne is that which onelie the bishop inioineth and the same is doone with great pompe They exclude sinners from the church as Adam was driuen out of paradise Gen. 3 23. when a yeare is come and gone they will haue them to be presented in the great wéeke Hereof doth the Maister of the sentences make mention in the 4. booke and 14. distinction Origin also in the 25. homilie vpon Leuiticus séemeth to speake of the same he saith that it was seldome granted The Canonists speaking of solemne repentance would that it should therefore be had bicause others might be terrified and they will that the same be doone but once onelie They admit not them anie more to the holie orders who haue thus solemnlie doone penance neither doo they grant it to clergie men ministers of the church Why solemn repentance was not often renewed Why they would not eftsoones renew this solemne repentance the Maister of the sentences bringeth a reason namelie least such a medicine should become of small estimation Which reason Augustine in a certeine epistle to Macedonius séemeth to alledge This Macedonius was gouernour of a prouince and it happened oftentimes that Augustine and other bishops made intercession for heretikes Among other things he writeth vnto Augustine that he maruelled if they could doo well especiallie when as after repentance once doone they were not inioined therevnto againe Augustine answered by writing Augustine that the common repentance was not denied vnto them but this most humble repentance was not renewed least it should growe contemptible In his Enchiridion vnto Laurence the 65. chapter The cause why certein times were prescribed to repentance he sheweth also a cause why certeine times were prescribed to repentance not
to admit them into the church without that confession yet they did it not by reason of the prescript cautions or prouisos which were prescribed least they might be deceiued It séemed dishonourable vnto them that he which had committed so grosse a sinne should be receiued They feared least the church should haue béene euill reported of First this thing is prooued by the historie mentioned of Sozomenus the which I will now better expound He saith that confession came by the constitution of bishops speciallie of them of the West part and most of all of the Romane bishops but not of the Nouatian bishops which admitted them to no repentance that were fallen after baptisme And the contents thereof was that there should be ordeined in the church one penitentiall priest But these men saie that this is giuen to all sacrificing priests after that they be consecrated by the bishops onelie hée heard them which came to him taking knowledge of their sinnes praied for them and inioined them for a certeine time vnto praier and fasting But bicause a certeine noble Matrone which was vnder the hands of these penance-giuers in the church of Constantinople had dishonour doone vnto hir by a deacon that thing did verie greatlie displease the people wherefore Nectarius did abrogate that confession He hauing taken good deliberation did thinke he might doo this all the bishops which were in that church consented vnto him Nectarius for this cause was not counted an heretike nor yet deposed from his office So then it appéereth that the same confession was not alwaies in the church nor receiued of all sorts If Nectarius may séeme to be but of small authoritie who neuerthelesse was of verie great authoritie let vs heare Chrysostome his successour who also allowed of his iudgement Vpon the 51. psalme in the second homilie he writeth that he requireth not that we should declare our sinnes vnto anie man but vnto God in our harts And in his treatise of the incomprehensible diuine essence against the Anomaei the fift homilie he commandeth that they should confesse their sins vnto God Vpon the epistle to the Hebrues and in a maner euery where he repeateth this thing And if that Nectarius did abrogate confession for one whoredome committed which was openlie knowen what ought to be doone at this daie when it is the nursse of ribaudrie Howbeit least the Graecians alone might séeme to haue béene wise let vs heare what they of the Latine church haue written Leo the pope as the Maister of the sentences testifieth in the 17. distinction and it is also read in the decrées De poenitentia distinct 1. in the chapter Quamuis Although that that publike confession had béene of old he sawe that the same was a dangerous thing for he saith There be manie things which are not expedient to be spoken so openlie neither doo men so willinglie declare them bicause of their enimies least they should be vpbraided and least they should be drawen to their answer in place of iudgement Wherefore he remooued this disallowable custome of publike repentance It is sufficient that they come vnto the priest who may praie for them and tell them priuilie of their faults Thou séest therefore that in stéed of that publike confession he dooth institute a secret and priuate confession Ambrose is cited in the first distinction De poenitentia in the chapter Petrus and it is read in his tenth booke 22. chapter vpon Luke Peter saith he wept and sorrowed bicause he erred as a man I find not what he said but I find that he wept He shewed that he had remission of sinnes not by outward confession The Master of the sentences in the 17. distinction affirmeth Ambrose to haue said that he had not read yet that it was not therfore prooued that Peter was not confessed But Ambrose would attribute much vnto faith and contrition The Master of the sentences addeth Perhaps repentance was not then instituted and yet Christ had alreadie said Matt. 16 19. that he would giue the keies c. If that place prooue a necessitie of confession it was now instituted The same Maister of the sentences and also the decrées De poenitentia distinction the first in the chapter Porro in the beginning doo bring Prosperus in the second booke and seuenth chapter De vita contemplatiuae who maketh the matter to be frée Iohn who was the Glosser of the decrées at the beginning in the first distinction De poenitentia examineth the question Whether confession be vsed by the lawe of God or whether it be inuented by men And he saith that it is an ecclesiasticall tradition adding that the Gréeks allowed not of such a decrée But Scotus inueâ—heth against him and will haue it to be a part of Gods lawe Touching the Gréeks he saith that it is vncerteine whether they confesse or no that if they doo not they degenerate as they doo in other things 28 Therefore we conclude That sinnes must be coÌ„fessed vnto God that sinnes must be shewed vnto God himselfe not to the intent we should put GOD in mind of them for he knoweth our harts but that we may knowe our owne selues and sée our owne miseries the which being throughlie considered we may the more feruentlie implore the grace of God Paule saith Let a man trie himselfe 1. Co. 11 28 and. 31. He saith not Let him be tried by others bicause if we would iudge our selues we should not be iudged There is also a certeine practise to be gathered and considered by the histories Moonkerie or sole life was verie much in vse at the time that the vexations of the church first began that which necessitie brought in vse began afterward to please and so they thought them selues godlie if they did liue in solitarie places There haue béene some which for the space of fiftéene seuentéene or twentie yéeres liued sole so as they sawe no man where did they confesse their sinnes The first church knew not of priuie confession Wherefore the first church knew not of that priuie confession They bind all men by their decrée what then will they doo with him that is dumbe They will not receiue confessions by writing they will saie he shall deale by signes All men can not be confessed according to their decree Can the priest vnderstand this How shall he séeke out the circumstances Admit that a man speake in a strange language they will saie he must deale by an interpretour as though a mâ—n would also disclose his mind vnto interpretors Whereas they would haue a man confesse all his sinnes they be fond men for No man can confesse all his sins for he knoweth not all Psal 19 13. Iere. 7 9. Certeine obiections confuted Who can tell how oft he offendeth Ieremie saith Corrupt and vnsearchable is the hart of man innumerable things doo there lurke in his hart They saie that he must doo as much as in him lieth but he
Lent wherein they fasted not they would that a choise of meats shuld be reteined And De consecratione distinction 4. chapter Denique sacerdotes they doo ordeine that the priests should begin their fasts from Quinquagesima And in the same place the fift distinction in the chapter Quadragesima Gregorie hath inuented a reason to prooue that Lent ought to be fasted We must saith he giue the tenth part of the whole yéere vnto God and the tenth part of the yéere consisteth of fortie daies therefore we must fast so manie daies Gregories reason for the keeping of Lent confuted A goodlie reason forsooth Why dooth this Gregorie forget that the Leuiticall priesthood and ceremonies thereof haue now ceased Wherefore it is not lawfull to bind christian men vnto tenths and Iewish ceremonies And if for that cause the time of Lent must be consecrated to a fast bicause it is the tenth part of the whole yéere why did not the Iewes in the old time fast in that sort Why did not the prophets reprooue them Why the father 's ordeined Lent season for deceiuing GOD of such a kind of tenth 22 But I will shew so farre as I can perceiue why Lent was first inuented The fathers when they perceiued men to liue verie licentiouslie and negligentlie thought to haue them compelled after a sort to renew godlines some part of the yéere and somewhat to bridle the rage of the flesh And for this purpose they did thinke the fortie daies before Easter to be most méet that men might so long haue their minds occupied in repentance and in remembring of the benefits of God The institution of Lent is against christian libertie This inuention although at the first view it may séeme a goodlie thing yet it agréeth not with christian libertie For we must thinke vpon the great benefits of God and vpon our great ingratitude and vpon other our most gréeuous sinnes not onelie fortie daies but continuallie also Further by this meanes they opened a verie wide gap to liue most securelie retchleslie for if they haue once fullie performed those fortie daies they thinke that all the yeare after they may wholie giue themselues vnto all kind of pleasures and lusts for they referred the time of repentance vnto those fortie daies And although the forefathers had a Lent yet as Eusebius saith in his fift booke Eusebius and 24. chapter it was left frée vnto all men Irenaeus For Irenaeus after this maner intreated with Victor bishop of Rome when he would haue excommucated the East church bicause it agréed not with the church of Rome about the kéeping of Easter What said he may we not liue at concord although they vse their own rites as we vse ours For in the Lent some fast two daies some foure daies some ten daies some fiftéene some twentie and other some fortie daies and yet neuerthelesse concord is reteined 23 There is an other abuse for bicause some there be Fasting is an exercise not a holinesse which appoint a holinesse to consist in fasting as though a worshipping of God consisted in it whereas in verie déed fasting is onelie an exercise which of it selfe hath no holinesse They are fooles which in fasting doo thinke that for that cause they haue God bound vnto them Wherefore we must not rashlie giue credit vnto Ierom Ierom. when he saith that Fasting is not a vertue but the foundation of all vertues For onelie Christ and faith in him is the foundation of vertues If he had said that fasting is a helpe vnto certeine vertues he might haue bin borne withall The fathers attributed ouermuch vnto fasting And doubtlesse herein the fathers erred oftentimes in that they praised and extolled fasting abooue all measure If so much should be attributed vnto fasting we must of necessitie confesse that Iohn Baptist liued more holilie than Christ Matt. 11 18. for he fasted more than Christ did For Christ did eat and drinke as temperate and moderate men vse to doo But it is said that Iohn did neither eat nor drinke 1. Tim. 4 8. Yea and Paule to Timothie writeth that Bodilie exercise hath small profit but godlinesse is profitable vnto all things If thou wilt demand what godlinesse or pietie is I will answer What godlines is that it is a true worshipping of God a soundnesse of doctrine and a pure life which things doo followe hope and faith In these things assuredlie is verie great profit And the exercise of the body hath indéed some profit howbeit not verie great But we must consider that Paule speaketh not of fasting and exercise of the bodie which is hypocriticall and wanteth faith but of the true and christian fasting For those things which want faith and procéed of hypocrisie are sinnes neither doo they any thing profit Esaie 58 5. Wherefore Esaie faith Is this the fast which I haue chosen But these our men go further and besides that they appoint a holinesse in fasting they make it also to be a part of satisfaction For the Schoole-men That fasting is no part of satisfaction in the fourth booke of sentences appoint satisfaction to consist of praiers almes-déeds and fasting What is to make void the death of Christ if this be not They babble also that by fasts soules are deliuered out of purgatorie And least anie should thinke that I faine these things let him reade Gratianus Gratian. in the 13. cause question second chapter Animae The aduersaries saie that by fasting soules are deliuered out of purgatorie where he citeth the words of Gregorie who saith that Soules are deliuered from purgatorie either by praiers or fasting of their kinsfolkes 24 There is also an other more gréeuous abuse for that some affirme that by fastings they can satisfie the church although they cease not from sinne Esaie 58. 3. This kind of fast God himselfe reprooueth by expresse words in Esaie What care I saith he for your fastings Ye fast vnto contentions and strifes Is this the fast which my soule hath chosen Pope Liberius decréed Liberius a Pope that all the Lent we must absteine from strife and suite in lawe This is not verie wiselie decréed for the publike wealth cannot stand if it be so long or euer matters be heard or iudgement giuen If fasting should for some weightie cause be denounced for a day or two there might for that space of time be commanded intermission of iudgement but that lawes should be silent so long as Liberius would haue them that is against the publike weale Besides this the selfe same Liberius saith that the vse of matrimonie polluteth the fasting in Lent wherefore they would haue men all that time to haue no fellowship with their wiues 1. Cor. 7 5. But Paule much more sincerelie exhorteth married folkes that they should seuer themselues for a time and that by their owne mutuall consent and to returne togither lest they should be tempted
of their people of Marathonia Salamina Plataea and Thermopilae But we are they that may trulie praise our martyrs who a thousand times more constantlie and valiantlie haue suffered much more gréeuous things than they When princes at this daie boast of their valiant courage let them take héed vnto what end they imploie the same And we our selues that professe the Gospell if we suffer anie thing of our aduersaries let vs take héed that we suffer it not otherwise than for the glorie of Christ for so will God himselfe be present with vs and in most exquisite torments will giue vnto vs an incredible courage and chéerfulnesse of mind 3 But mortification In 1. Cor. 9 verse 27. Mortification is reduced vnto two principall points which the scripture so oftentimes vrgeth is diuided into two principall points The first belongeth vnto patience in troubles and aduersities sent vnto vs by God the other consisteth in moderation of expense and in temperance the which we of our owne accord take in hand for repressing the wantonnesse of the flesh But we must beware that we doo not there fasten our foot as though we did these things of a superstition but to the intent that inuocation confession the praise of God holie reading and the works of charitie towards our neighbour may be the more easilie doone And in anie wise these things must be vsed that they may prepare the mind vnto better things But we must note that these exercises can not be comprehended in rules which may serue for all men generallie as they haue attempted to doo in monasteries Furthermore we must take héed that there be an honor had vnto the bodie as Paule commandeth vnto the Colossians Col. 2 23. Basil and Nazianzen too much mortified their bodies least that come to passe which happened vnto Basil and Nazianzen otherwise worthie bishops who by reason of these immoderate exercises so wasted themselues and consumed the powers of the bodie as they were made vnprofitable for the ministerie of the church For they were constrained to kéepe their cabinets sometimes halfe a yéere togither somtimes a whole yéere 1. Cor. 7 29. But those words which be spoken of Paule in the first to the Corinthians the ninth chapter the 29. verse are against the libertie of the flesh bicause vnto the Corinthians he setteth foorth temperance whereby they should bridle their desires and remooue offense from their brethren By which reason they also are admonished who after the example of the Corinthians when they haue giuen their name vnto Christ and haue begun to professe the Gospell doo slacke the raines and bridle vnto all kind of lusts which sort Paule diligentlie instructeth welnéere in the whole sixt and seuenth chapters vnto the Romans 4 But of the first principall point the apostle wrote in the epistle to the Corinthians 1. Cor. 4 10. We carie about in our bodie the death of our Lord Iesus Christ that therein the life of Iesus Christ may be made manifest As if he shuld saie Therfore are we drawen to the tribunall seate are racked suffer manie things that the death of Christ may be expressed in our bodies and againe that by the labour and trauell of those our bodies the life of Iesus Christ may be declared and set foorth And to speake in few words the crosse is no other thing but aduersities heauie haps temptations and sorrowes as well of the mind as of the bodie the which are laid vpon vs by God for the glorie of his owne name and for our saluation Causes whie God will afflict them that be his But whie God will haue his people so to be afflicted there be manie causes shewed First that his wrath might be declared against sinne with which kind of iudgement God dooth verie oftentimes begin at his owne house to the intent it may be the more euident and that others may vnderstand thereby what remaineth for them Further he will by this meanes stirre vp his owne vnto repentance And he vseth these aduersities in stéed of sermons the which be of more vehemencie and effect than words be Moreouer by this meanes euerie one of vs dooth prooue and throughlie knowe himselfe for héerein we sée how much faith charitie and other vertues are wanting or else how much of them we haue alreadie obteined of God And whereas by reason of sinne we be all subiect vnto these euils which be the ministers of death yet is God so good towards vs as he will alter the vse of these things that by them his Gospell and christian veritie may be confirmed in so much that it shall not onelie haue a testimonie of words but also of most extreame calamities and shall remaine confirmed by witnesse of spending both bloud and life For this cause Christ suffered and so did Iohn Baptist the apostles and infinite martyrs Further from hence we haue a strong argument of the resurrection to come and of the iudgement For séeing the iust men are so euill interteined in this life it is necessarie that there should be there some alteration and change of things as Abraham shewed the rich man which was tormented in the flames Luke 16 25. Besides this séeing we be adopted to be the children of God it is conuenient that in the crosse and afflictions we should be like vnto Christ which is the first begotten Moreouer by this meanes our loue towards God is most of all declared For to honour and imbrace him when all things go well with vs and according to our desire is not the propertie of a valiant mind bicause therein we may appeare not to woorship God in respect of himselfe but rather that we follow him for his benefits But if so be we flie not from him in time of aduersitie it is a token that we séeke him and not his benefits We must also adde that the power of God is more declared in afflictions and aduersities than in prosperitie For when all our dooings haue prosperous successe we séeme not to haue néed of the helpe of God but when God deliuereth out of aduersitie then is he most praised And especiallie his power is shewed when he comforteth vs and maketh vs chéerefull in the middest of our tribulations Wherefore Augustine as Augustine writing vpon the Psalmes said The crosse is no small cause of inuocating and glorifieng of God 2. Tim. 3 12. Further it giueth a token of a godlie life for All they which will liue godlie in Christ shall suffer persecution I passe ouer that which euen the Ethniks haue séene namelie that aduersitie dooth make men more industrious and more wise and those that are in miserie more curteous and dutifull Punishments done vnto the giltie belong not to the crosse Cyprian Ierom. Luke 23 40. 1. Pet. 2 20 But from this crosse of Christ two things must be remooued First thervnto belong not those punishments which come vpon wicked men for their naughtie acts committed
his right hand But in that he is said to praie that is not to be taken properlie To praie is not heere taken properlie as though he maketh supplication vnto the Father but the scripture saith he speaketh in that sort to shew the good-will of the sonne towards vs. Otherwise trulie he hath all things in his owne hand and as the father giueth life euen so dooth the sonne giue life and as the father raiseth vp the dead so dooth also the sonne raise vp the dead wherefore he néedeth to vse no praiers vnto him And séeing he was able by himselfe to quicken the dead to redéeme the damned and to iustifie the wicked which works are most excellent and most great whie can he not also by himselfe and without praier bring all other things to passe Moreouer he citeth out of the latter epistle to the Corinthians the fift chapter 1. Cor. 5 20. We are ambassadors for Christ as though God did beseech you through vs we praie you in Christ his steed God is said to beseech vs. to be reconciled vnto God Behold saith he God is héere said to beséech men whereas we ought not so much as to thinke that he is inferior vnto them But sauing the authoritie of these fathers The sonne praieth vnto God not is he is God but as he is man I would iudge that the Arrians may be answered an other waie For I would saie that the sonne praieth vnto God not as being God but in that he is man and a creature But the place alledged out of the epistle to the Corinthians is not of anie great force for Paule expresselie putteth this note of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as though neither ment he anie thing else but that the apostles with great affection procured and as it were beséeched men to returne vnto God The apostles in praieng dealt more 〈◊〉 than did the prophets Of which words can not be gathered that God maketh supplication vnto men The apostls in the new testament dealt towards men with a great deale more lenitie than did the lawe and the prophets in the old testament where all things are in a maner fraited with threatenings and punishments And that these words of Paule must be referred vnto the humanitie of Christ those things which were spoken before doo sufficientlie declare But Paule had written before that Christ died rose againe and was carried vp into heauen to the right hand of God all which things agrée not with the diuine nature of Christ Wherefore it is méet that that particle also which followeth should be referred vnto the humane nature of Christ as concerning the which Christ himselfe confesseth himselfe to be inferior to the father for he saith The father is greater than I. Iohn 14 28. And so long as he was vpon the earth bicause he was a man he obeied the magistrates Luke 2 51. Esai 61 1. and his parents for as Luke declareth he was subiect vnto them And in Esaie he confesseth that he was annointed by the holie Ghost Heb. 4 14. to giue vs to vnderstand that his humane nature was not onelie lesse than the father but also lesse than the holie Ghost 15 Moreouer it can not be denied Two sorts of ministeries of Christ as he is priest but that he is our bishop priest but the office of a bishop is both to offer sacrifice and also to praie for the people Christ hath offered himselfe vpon the crosse and when he had performed that ministerie there remained an other ministerie which he should perpetuallie exercise namelie to make intercession for vs vnlesse we will peraduenture affirme that he is no more the bishop of the church But God himselfe hath promised the contrarie saieng Psal 110 4. Thou art for euer a priest after the order of Melchisedech And yet still by the priesthood of Christ our sinnes are forgiuen vs and we are reconciled vnto God We haue a high priest as it is written vnto the Hebrues which hath entred into the most holie place not made with hands Heb. 9 11. but hath passed through into heauen it selfe and which can suffer togither with our infirmities being tempted in all things like vnto vs. Wherefore we ought with boldnes to come vnto the throne of grace for there is offered for vs a most acceptable sacrifice By the resurrection of Christ death is vanquished also hell In the kingdome of Christ which he most mightilie exerciseth at the right hand of his father all things are gouerned And the praiers which he continuallie powreth out for vs are most thankfull and verie acceptable vnto the father We read also Rom. 8 21. that The holie Ghost dooth make intercession for vs the verie which thing is héere affirmed of the sonne If these two intercessions be compared togither we shall find that the intercession of the sonne is the cause of the intercession of the holie Ghost For he promised to go vnto the father and to send the holie Ghost vnto vs. He stirreth vp our minds to praie feruentlie with sighings and gronings Christ maketh intercession vnto the father bicause he is alwaies at hand with him Therefore the father is perpetuallie put in mind of the sacrifice by him once offered and he smelleth the same as a swéet sauour and thereby is made mercifull vnto vs. Wherefore Christ is called our mediatour and aduocate And for this cause Christ is called our mediator and aduocate and his praiers are not onelie acceptable vnto God but they haue also satisfaction ioined with them Wherefore séeing they are both iust and acceptable vnto God they cannot take anie repulse 16 Indéed we so long as we liue here doo continuallie praie one for another and that by the prescript of the word of God The difference betweene Christs praiers and ours Howbeit betwéene our praiers and the praiers of Christ there is a great difference for his praiers as we haue said haue satisfaction ioined with them but so haue not ours For there is none of vs that can make satisfaction vnto God either for himselfe or for another man But that the saints departed from hence doo make intercession for vs we cannot prooue it by anie part of the canonicall scripture wherefore we ought to haue Christ onelie for our mediator and aduocate Neither must we admit things vncerteine for certeine Although I will easilie grant that the saints in the heauenlie habitation doo with most feruent desires wish the saluation of the elect yet dare I not saie that they praie for them especiallie séeing the scriptures no where teach anie such thing Although the saints did pray for vs yet must not we call vpon them And although I would grant this yet should it not thereof followe that we ought to call vpon the saints departed for we are not certeine out of the word of God that they can heare our praiers And thus they gréeuouslie
to sing hymnes before daie vnto their Christ And it is not to be ouerpassed that these words were written in the same time that Iohn the euangelist liued for he remained aliue vntill the time of Traian Singing in churches in the apostles time Wherefore if one will saie that in the time of the apostles there was singing in the holie assemblies he shall not straie from the truth Paule being before these times saith vnto the Ephesians Be not filled with wine Ephe. 5 18. wherein is wantonnesse but be ye filled with the spirit speking to your selues in psalms hymnes and spirituall songs singing in your hart giuing thanks alwaies vnto GOD for all things in the name of our Lord Iesus Christ Against wine the apostle opposeth the spirit and he plucketh vs awaie from the pleasure of the senses when he will haue christians in stéed of wine to be filled with the spirit For in wine as he saith is wantonnesse but in the spirit is true and perfect ioie Droonkards talke more than enough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onlie in mouth but in hart for the voice soundeth in vaine where the mind is not affected They which be filled with wine speake foolish fowle and blasphemous things but giue ye thanks to God alwaies I saie and for all things To this end doubtlesse ought the ecclesiasticall songs to tend Also to the Colossians are written certeine things not disagréeing from these Col. 3 16. Let the word of the Lord saith the apostle abound plentifullie among you teach and admonish one another in psalmes hymnes and spirituall songs singing with grace in your harts In these words Paule expresseth two things First that our songs should be the word of God which must abound plentifullie in vs and they must not onelie serue for giuing of thanks but also for teaching and admonishing And then it is added With grace which must be so vnderstood as though he had said Aptlie and properlie both to the senses and to the measure and also vnto the voices Let them not sing rude and rusticall things neither yet so immoderatelie as common minstrels doo In the first epistle to the Corinthians verse 26 the 14. chapter where he intreateth of an holie congregation the same apostle writeth acter this maner When ye assemble togither according as euerie one of you hath a psalme or doctrine or a toong or reuelation or interpretation let all things be doone vnto edifieng By which words is declared that singers of songs and psalmes had their place in the church West churches Augustine But the West churches more latelie receiued the maner of singing for Augustine in his ninth booke of Confessions testifieth that it happened in the time of Ambrose For when that holie man togither with the people watched euen in the church lest he should haue béene betraied to the Arrians he brought in singing to auoid tediousnes to passe awaie the time 28 But as touching the maner of the song which ought to be reteined in church Musicke these things are worthie to be noted Augustine Augustine in the same booke of Confessions both confesseth and is sorie that he had sometimes fallen in that he had giuen attentiue héed vnto the measures and times of Musicke more than vnto the words which were vttered vnder them Which hereby he prooueth to be sinne bicause measures and singing were brought in for the words sake and not words for Musicke sake And he so repented him of his fault that the earnestlie allowed the maner which the church of Alexandria vsed vnder Athanasius The maner of the church of Alexandria for he commanded the reader that when he sang he should alter his voice but a little so as he might rather be like vnto one that readeth than vnto one that singeth Howbeit on the contrarie part when he considered how at the beginning of his conuersion he was inwardlie moued with these songs namelie that through the zeale of godlines he burst foorth into teares for this cause I saie he consented that Musicke should be reteined in the church yet in such sort that he saith he was readie to change his mind if a better reason could be made And he addeth that those doo sinne penallie as he speaketh which giue greater heâ—… vnto Musicke than vnto the words of GOD. Vnto which saieng Ierom dooth plainelie agrée Ierom. as he hath noted vpon the epistle vnto the Ephesians Also Gregorius Romanus Gregorie in the Synod of Rome was of the same opinion And both their words are written in the Decrées distinct 92. in the chapter Cantantes and in the chapter In sancta Romana in the verie which place we read in the Glosse these two verses indéed not eloquent but godlie Non vox sed votum non chordula musica sed cor Non clamor sed amor cantat in aure Dei that is Not the voice but the desire not the musicall tune but the hart not crieng but louing soundeth in the eare of God And in the words of Gregorie this must not be slightlie passed ouer where he saith that while the swéetnesse of the tune is sought for the life is neglected and when naughtie maners prouoke God the people is rauished with pleasantnes of the voice 29 But now let vs declare the cautions which me thinks should be vsed that we may lawfullie and profitablie vse singing in the church Cautions in the vsing of ecclesiasticall musicke caution 1 The first caution is that in Musicke be not put the whole summe and effect of godlines and of the worshipping of God For almost euerie where in popish religion they thinke that they haue in the churches fullie worshipped God when they haue a great while and a great deale sung and bellowed caution 2 Further we must take héed that we put no merit nor remission of sinnes therein For there be manie priests monks which for this cause doo thinke that they haue hereby verie well deserued of God bicause they haue sung a great number of psalmes yea and the Pope also and the cardinals bishops and abbats when they haue heard songs of Masses and euensongs doo oftentimes pronounce vnto the people pardons of their sinnes caution 3 Also this vice must be taken awaie namelie that singing be not so much occupied in the church as there be almost no time left for to preach the word of GOD and holie doctrine As we sée it come to passe in a maner euerie where for all is so filled with chanting and piping that there is no part of time left for preaching whereby it coÌ„meth to passe that the people depart out of the church full of Musicke harmonie but touching heauenlie doctrine fasting and hunger starued caution 4 Moreouer so rich and large stipends are appointed for Musicians that either verie little or in a maner nothing is prouided for Ministers which labour
among the Corinthians 1. Cor. 1. 5. the which is very much commended by Paul saying that they were instructed in all wisedome and in the worde Were they quiet among themselues There were Schismes among them Ibid. ver 12 They saide I hold of Peter I of Paul I of Apollo But thou wilt say they disagréed not as touching matters of weight Manie were at that point that they thought simple fornication no sinne 1. Cor. 6. 13 So as it behooued Paul to instruct them concerning the same Of the resurrection it selfe they iudged amisse If there be errours in the Anabaptistes or in others we agrée not with them Arrius In the latter age the Arrians did shake the Church for the space of 150. yeares and there were Ethnickes which were agréeued thereat Themistius For Themistius wrote of this matter vnto the Emperour Constantius Graunt me that the Ethnickes which then were reasoned against the Church How are ye Christians diuided among your selues In one Church was a Catholike Bishop in an other a Nouatian as at Constantinople was Chrysostome and Agelius In Africa also welnéere throughout euerie Church were two Bishops a Catholike and a Donatist A part would haue Images Epiphanius counted it as a thing detestable What shall we say as touching the Supremacie of the Pope They woulde haue it to be an article of necessitie vnto saluation but haue they all receiued the same Gregorie said that this is the title of Antichrist The Bishop of Constantinople sued against the Bishop of Rome At length the whole East part acknowledged not the Romane Bishop and yet they saide that it was the Church They say that they haue the Popedome ioyned thereunto God he knoweth But to deale frankelie with them let vs graunt them this It is a token that they are wholie carried vnto lewdnesse and it is rather a conspiracie than a veritie Dauid had the kingdome of God yet was it not quiet Such is the Church Of the true markes of the Church looke after Place 6. Art 16. and 38. c. Of diuers Ministeries of the Church 4 But nowe let vs obserue that the Apostles were to that ende chosen In Rom. 1. at the beginning that they shoulde institute the seruice of the Gospell The difference betweene the Apostles and the Byshops shoulde publish vnto the beléeuers the things which they had heard of Christ But the Bishops were ordeined to this purpose that they shold defend those things which are cōteined in the Gospel and the holie scriptures Looke in the Treatise against Gardiner p. 152 which they should so receiue to be defended as they must not ad vnto them anie new things and forge traditions at their owne will Further the holie fathers which were Bishops when they take in hand to write doe confesse themselues to be handlers of the holie scriptures and woulde not that those things which they write shoulde be accounted of so great authoritie as we attribute vnto the Cannon of the Scriptures Nay rather they forbid that anie credite shoulde be giuen vnto them if they speake anie thing against the holie Scriptures Thirdlie to the Apostolical doctrine were adioyned manie miracles whereby their authoritie is confirmed which we sée was not doon in the traditions of the Elders Againe we are sure that the Apostles wrote by the inspiration of the holie Ghost which we dare not affirme of our Bishoppes Whereupon we conclude that the Apostles could not erre in those things which they wrote but we sée that the Bishoppes haue oftentimes decréeed amisse as concerning the rules of Religion as it appeareth in the Councell of Ariminum and also in the second Synode of Ephesus and also in manie other yea and they erred verie much also in their Actions At Chalcedone and Constantinople were Synods gathered together in which Chrysostome was condemned and deposed Chrisostom condemned and deposed which also was doone in the name of those Bishops which were accompted Catholike And there might be alleadged manie examples of this sort 1. Tim. 1. 14. Also Paul writing vnto Timothie prayeth him to saue that which was giuen him to kéepe declaring that hée ought neither to ad nor diminish any thing of the doctrine of the Gospell receiued This is to preserue the thing giuen him to kéepe Adde hereunto that the Apostles be so vnto Bishops and ordinarie Pastors The Apostles are to the Byshops as the Prophets were to the high Priestes as in old time the Prophets were vnto the high Bishoppes and Priests For the Prophets might bring bookes and mixe them with the Canonical Scriptures For Samuel added his bookes vnto the Scripture Esay Ieremie and the other Prophets added their monumentes vnto the Scripture which the Scribes high Priests and Bishops might not haue done The Apostles called the Gentiles abrogated the Ceremonies of the lawe which was beyond the compasse of the high Bishops and Priests Therefore the Apostle setteth foorth himselfe by sundrie titles that when wée reade him or heare him wée may thinke that we heare not the wordes of a man but oracles powred out of heauen In Rom. 10. 5 But in the Scriptures there be manie places by which it may be prooued that the doctrine of the Gospell shoulde be published throughout the whole world by the ministerie of the Apostles Esay 24. 16. 59. 19. Mal. 1. 11. As in Esay the 24. and 59. Chapters and in Malachie and almost euerie where in the Prophets And if so be the Gospell were published throughout the worlde then coulde not the Iewes cauel that they had not hearde of it especiallie when as Preaching began at them according to that saying Out of Sion shall go the lawe Esay 2. 3. Actes 13. 46. and the word of the Lorde out of Ierusalem Neither did the Apostles turne vnto the Gentiles vntill they had nowe séene the obstinacy of the vnbeléeuing Iewes For then they went vnto the Gentiles who neuertheles also had Ministers of the word of God before although not in such plentie That the Gentiles had some ministers of the word before the Apostles and ordinary succession as the Iewes had Among the Gentils liued Melchizedeck Balam Job and the Sibils whose testimonies as touching Christ are reueiled of olde writers Ioseph liued in Egypt Ionas was sent vnto the Nineuites Daniel and his companions preached in Babylon Nehemias Esdras liued among the Persians all which men kindled some light of true godlinesse amongst the Gentils but at length the doctrine was made fullie compleate by the Apostles The Iewes therefore are confuted by an argument taken a minori that is of the lesse If the Gentiles being farre off and at the ends of the world did heare howe haue you Iewes not heard And this manner of exposition doeth Chrysostome follow Neither is it anie maruell that Paul in the tenth Chapter to the Romanes writeth Verse 18. that the Gospel is published euerie where
for he testifieth the selfe same thing vnto the Colossians the first Chapter and that twise Col. 1. 6. 23. First he saith In the trueth of the Gospel which being preached throughout the world bringeth foorth fruite In the Apostles time the Gospel was very farre spread ouer the world Rom. 15. 19. And towardes the ende of the same Chapter he saith The Gospel which is preached vnto euerie creature vnder heauen Also in the fiftéenth Chapter of the Epistle to the Romanes he declareth with howe great endeuour he labored to publish abroad the Gospel in all places From Ierusalem saith he vnto Illyricum haue I filled all the countries round about with the Gospel And now seeing I haue no more place in these quarters as I goe into Spaine I will come vnto you If one Apostle did so much what doe we think that the rest of the Apostles and Euangelists did Matthew preached vnto the Ethiopians which were in the furthermost parts and Thomas vnto the Indians which euen they themselues at this day testifie And in the first Chapter of the Epistle to the Romans Rom. 1. 8. it is written that the faith of the Romans was spoken of through the whole world And this diligence of the Apostles ought to stirre vp men of our time by continuall preaching to restore Religion nowe decaied Wherefore that commaundement of the Lord which he gaue vnto the Apostles to go into the whole worlde and preach the Gospel to euerie creature ought also to be of force in our time that euerie man in his place which he is appointed vnto should by preaching not suffer sound doctrine to be abolished 6 That the Gospel in the Apostles time was caried abroade into all the parts of the world some expound it by the figure Synecdoche namelie that it was now preached in the most principall Prouinces and Dominions and that at the leastwise the fame and renowne of this doctrine went from thence vnto the Nations adioyning And of this minde was Ambrose who saith Where the person of the preacher wanted there the fame was present And this he proueth by a similitude A similitude The wonderfull workes which GOD had wrought in Egypt to preserue the Israelites were by fame knowen in Ierico as Rahab testified to those messengers or spies whom Iosua sent Iosua 2. 9. No nation as yet in the Apostles time by publike authoritie of the magistrates professed Christ No nation did publikely receiue the Gospell tâ—ll the time of Constantine For this came to passe onlie in the times of Constantine and Theodosius And hereby is easilie perceiued what they meant which wrote that certaine nations were newly conuerted vnto the gospel which doubtlesse they affirme of English men as though in Gregories time they came vnto Christ by meanes of Augustine his legate and Bishop of Canterburie and also of the Saxons that they in the time of Charles the great receiued the faith of the Gospell This indéede might be as touching the publike profession of Cities and Regions when neuerthelesse Christ was long time before preached in those places And as touching Englande England had preachers of the Gospell from the beginning it had preachers of the Gospell euen from the beginning namely in the time of Eleutherius the first and had them in such sort as those Bishoppes continued vnto the time of that Augustine which was sent by Gregorie And that Ilande as touching the feast of Easter obserued the old maner of the East Church and specially of the Church of Ephesus for they did celebrate it the 14. day of March Augustine Bishop of Canterbury brought tyrannicall subiection in to England Wherefore the same Augustine as I thinke rather brought in a Tyrannicall subiection vnder yâ— Pope than pure Christian Religion And thus must wée iudge of the Saxons and such other like nations Augustine in his booke de natura Gratia the 2. Chapter affirmeth that in his time there were some countries far off although verie few vnto whom the Gospel was not as yet preached which I thus vnderstand that the word of God was not publiklie receiued and beléeued Hée writeth also of this matter in an Epistle to Hesychius which is in number the 80. But Chrysostome most manifestlie maketh on my side in his 10. Homilie vpon Matthew and also vpon the 24. Chapter of Matthew when he interpreteth these words Mat. 24. 14. This Gospell of the kingdome shall be preached throughout the whole world for a witnesse and then shal bee the ende The consummation that Christ spake of concerned the publike weale of the Iewes No doubt but the Gospell was preached before the destruction of Ierusalem for the ende in that place must bée referred vnto the publike gouernment of the Iewes which was destroyed in the time of the Apostles for Iohn liued euen vnto the time of Traian The Gospell was preached euery where-but not euery where receiued The Gospell then was in that first time preached almost euerie where but not euerie where receiued nay rather yâ— Preachers were in euerie place gréeuously persecuted as Christ had foreshewed Mat. 10. 17. For They shal deliuer you saith hée and shall scourge you in Councels and Synagogues and ye shall be brought before Kings and Rulers 7 So as there were verie fewe or in a manner none which either heard not the preaching of the Gospell or at the leastwise heard not of the noble and excellent fame of Christ And yet it may be that in processe of time the name of Christ was by negligence and incredulitie abolished as the Portingales report of places found out by them in their iourney wherein they sailed from the Gades into India Whereupon some are woont to moue a curious question what is to be thought of those which are borne either in wilde woods out of the companie of men or in those places where Christ is not preached and his name not heard of What shall become of the people which haue not heard of Christ Vnto whom we may answere that those men if any such be found are in déede somewhat excused neither shall their damnation be so grieuous as shall theirs be which haue heard the Gospell and contemned it yet neuerthelesse they obtaine not the benefit of saluation séeing they haue in themselues the cause of their damnation namelie originall sinne and manie other sinnes the which vndoubtedly haue bin added of them That God without the outward ministerie can reueale Christ vnto them we doubt not and perhappes he sometimes of his mercie doeth so but not of desert as wicked Sophisters affirme if so be they doe what lyeth in them as though they were able to merit it as they saie of congruitie But of this thus much by the waie Howbeit that must be attentiuelie considered that it was no light myracle A myracle that Christs preaching was so soon spread yea rather it was woonderfull that in so
Ioh. 2. 27 And Iohn in the first Epistle the 2. Chapter speaketh of the oyntment of Christians And hée addeth The ointment shall teach you all things What the word of anointing signifieth Furthermore we are to consider that the word of annointing is metaphorical and signifieth the institution or promoting vnto the functions alreadie rehearsed Wherefore it is said that Elias annointed Elisa because hée instituted him a Prophet And it is said that Azael was annointed by Elisa because in the name of God he foreshewed that hée shoulde be King although he vsed not the outward annointing 22 But séeing we speake nowe of such annointings whereunto the word of GOD was peculiarlie applied Whether vnction be rightlie transferred vnto Christian Princes Looke part 2. p 17. Art 12. I cannot maruell enough why the same haue béene translated vnto the Kings and Emperours of Christians I knowe that some saie that the same thing is politicall and therefore maie bée retained But they which thus aunswere both are deceiued themselues and doe deceiue others For it is counted for a religious ceremonie and therefore it is doone in the temple and is exercised by no other but by Bishops and Cardinals Indéede I allow that Kings and Emperours shoulde bée consecrated openlie by the voyces and acclamations of the people and especiallie godlie praiers to bée vsed therein but I doe not thinke that annointing should be called backe from the Iewish Ceremonies And much lesse doe I commend that whereby the Priests and Bishops are annointed The rite of vnction hath not bin long in the Christian Church And verilie the Church of Christ of long time was ignorant of these annointings as by a sure argument maie be confirmed by a certaine rescript or letter of the Romane Bishop in the decretals in the title De sacra vnctione Innocentius the third answereth the Patriarch of Constantinople and among other thinges saith that Bracharensis the Bishop came vnto him whom hée perceiued not to bée annointed when he was created Bishop and he addeth a cause namelie that in your Regions Bishoppes were not accustomed to bée annointed If then vntill that age this vnction was not vsed in Greece and in the East the Church of Christ aboue the space of a thousande and two hundreth yeares was destitute of the same throughout those Regions Which neuerthelesse the same Innocentius thought to bée so necessarie as he caused the same Bracharensis to bée annointed at Rome But wée read not in anie place that the first Christian Emperours were anointed I read that Leo the first successor vnto Martianus was crowned by the Patriarch of Constantinople yet not that hée was annointed Certainlie he receiued not the Empire of the Patriarch but by that rite confessed himselfe to belong vnto the Church and to agrée vnto the sound and receiued doctrine But at what time the annointing of Princes first began within the Christian dominion I cannot for a certaintie perceiue but I thinke it to bée a newe thing I am not ignorant of the fable that is caried about of the holie oyle of Remigius The oyle of S. Remigius wherewith the kings of France are sacred but thereof we must not take a firme sure testimonie But I returne to the decrée of Innocentius Two sorts of oyle in the Popish Religion according as he there teacheth they obserue two sorts of oyle in Poperie One they call the oyle of the Cathecumeni of the sicke which is pure and méere oyle Wherunto they put nothing but that which they commonlie call blessing And this they cal the oyle of the Cathecumeni or of the sick There is an other oyle which they cal Chrisma and it consisteth of common oyle and of Balme the which Balme being not had at this daie otherwise than supposed and counterfeit they are founde to lie and deceiue the simple people With this oyle they annoint Bishops vppon the heade and handes Of which rite hée rendereth a reason What is signified by annointing of the Byshops head namelie that by annointing of the head they signifie the authoritie and honour of a Bishop and by that which is doone vppon the hands they note the office and ministerie of a bishop Further he addeth After the comming of Iesus Christ Psal 45. 8. who was annointed aboue his fellowes the annointing of a king was translated to the Arme or shoulder but that in bishoppes the annointing of the head was still retained as though kings cannot resemble Christ so much as bishoppes doe But as they bée ambitious they woulde haue Bishops to be preferred aboue Princes and magistrats Rom. 13. 1. whereas the Scriptures testifie that they be the Vicars of God Yea and they vse their Chrisme oyle for the annointing of Bishops and not for Kings whom they onelie annoint with their blessed oyle because they wil haue a great differēce to be betwéen themselues and these In the same rescript of Innocentius we read withall that all Christians are twise annointed namelie before baptisme they annoint with the oyle which they call blessed The anointing of all other Christians the brest and the shoulders of the Infant that shall be baptised but after baptisme is taken they annoint the crowne of the heade and the forehead with ointment Which thing is also doone in Confirmation They transferred also these their oyles vnto men at the point of death The anointing of men ready to die of Wals such like Vnder what pretence vnction was brought into the Church then also vnto walles altars and bels in like maner vnto Challices and such other thinges the which we perceiuing to procéede from a superstitious zeale are to be disallowed being taken from the old Iudaisme That same Innocentius excuseth the Church that in this doing they vse not the Iewish rites because these things in the newe Testament doe signifie other things than in the old Testament As who shoulde saie it were in their power to ordaine Sacraments and to make a certain newe signification of them And these things haue I said by the waie as concerning vnctions Of the authoritie or contempt of Ministers 23 But howe grieuous a thing it is to contemne Prophesie In 2. Kings 2. verse 23. How great a crime it is to contemne prophesie Exo. 20. 12. Looke 2. kin 1. ver 9. and to deride the ministers of God it maie be declared by manie Arguments First of all two points of the lawe are violated to wit that wherein it is saide Honour thy father and thy mother For the ministers of God are instéede of parents For Paul saide that hee was in trauell againe of the Galathians Gal. 4. 15. 1. Cor. 4. 15 and that he begate the Corinthians by the Gospell An other law is broken Leui. 19. 32 wherby God commanded that honour should be doone vnto Elders And Elizeus was not onelie an Elder but he was also of that sort which labored in the worde And
1. kin 17. 10 Yea and the children of the Prophets which hid themselues in the dennes by fiftie and fiftie 1. king 18. 4 receiued dailie sustenance of that godlie man Abdias which was the steward of Achab the King Wherefore we haue examples and testimonies ynowe in the holie Scriptures whereby it is confirmed that it is lawful for Prophets Ministers of the worde of God to take a liuing of them whom they bring vp and instruct in godlie doctrine Hitherto also pertaineth the Law giuen by God as concerning the honoring of parents Exo. 20. 12. Num. 18. 24 and the maintenāce of the whole Tribe of Leuie by tythes Lastlie the reason that persuadeth this is verie plaine all men know that the ministerie of the Church is a thing verie laboursome which exerciseth and requireth the whole man if he will doe his duetie So that he hath no leisure to exercise other Arts and functions whereby he might get his liuing For the which cause vnlesse he should receiue a liuing of his flocke he shoulde be constrained to die with hunger Neither must he rashlie attempt so to doe least while he séeke to liue by anie other meanes the flocke of Christ should be defrauded of spirituall nourishment 2 But thou wilt saie what if peraduenture he shall haue whereof to liue either by Patrimonie or by inheritance Whether ministers hauing wherewithall otherwise may take stipends or that he hath ynough wherewithall both by occupation to maintaine himselfe and by ministerie to gouerne and féede well the Church Which the Ecclesiasticall historie teacheth to haue happened vnto some For they saie that Spiridion receiued litle or nothing of his Church when as neuerthelesse he executed the office of a Bishop and therewithall exercised the Art of a Pastor Which also Paul and Barnabas sometime did 1. Cor. 9. 6. The matter is hard to be iudged for daungers are not wanting of each side For if he take a liuing of the Church such a one perhaps shall offend his flocke which will thinke him to be too much addicted vnto gain for that he séeketh to liue by other meanes when he can be maintained of his owne charges But on the other part if he receiue not the ordinarie profite he shall grieue and cause to be enuied such as receiue stipend of the Church to liue by And it will easilie come to passe that men of his Parish when they haue not yéelded vnto him the accustomed stipend they being allured by such a custome would afterward denie the same to the successour So that such a man in my iudgement maie receiue the vsuall profits but to bestowe the same among the poore and conuert it into good vses that it may be prouided as much as is possible that the weaker sort take no offence Besides this I thinke it méete to consider that Christ himselfe séeing he was God Luke 8. 3. might easilie haue taken both offices vpon him namelie to execute perfectlie the office of preaching Christ and the Apostles liued at the charges of the godly and therewithall also to haue gotten his liuing with his handes which neuerthelesse he did not but as we saide before liued vpon the Almes of the godlie 1. Cor. 9. 6. Yea and the Apostles which were plentifully replenished with the holie Ghost nor néeded great studie might easilie haue taken both charges vpon them yet they did it not Which I suppose was therefore doone because it should not bée thought that this custome ought to be required of ministers Séeing therefore it hath bin shewed that it is lawfull for them 1. Cor. 9. 7. both to inioy their right and to receiue foode and raiment it is to be added Pastors must doe their duetie with a good courage that they on the otherside with a good courage ought to doe their duetie least they be iustlie accused of negligence For Paul tooke his arguments from those dueties and artes which be verie laboursome namelie from warfare husbandrie and from shepheards craft No man is ignorant how manie and howe great be the labours of warfare And the troubles which shepheards haue Gen. 31. 40 Iacob expressed when he was at variance with Laban his father in law For there he made mention of the watchings cold heat violence of Lions Wolues and theeues But as touching husbandrie how hard that is we haue no neede to declare séeing we haue the afflictions and vexations thereof continuallie before our eyes So as Prophets and ministers are hereby admonished that they receiuing foode and sustenance should not be daintie of their labours but should diligentlie and with courage behaue themselues while that they be able in respect of their age and health which thing I therefore speake because that euen they which haue lost their strength and who are vexed with grieuous diseases ought to be excused nourished and cherished as though they laboured The ministers may not without great offence be denied their stipends 3 These things thus concluded it is requisite to sée how gréeuously they sinne which either denie or vnwillinglie yéeld sustenance vnto the Prophetes and ministers of God Which not onelie some of the Anabaptistes doe but also verie manie of them which would séeme Gospellers And of the causes of this enuie I will not saie vngratiousnes towardes ministers of the Church I sée that there be manie rootes For some be mooued with couetousnesse and thinke it to be lost whatsoeuer is giuen to the ministers of the Church Others séeme to be moued of an vnskilfull zeale 1. Cor. 9. 6. Ibid. 15. for they hearing that Paul and Barnabas laboured and receiued no reliefe of the faithfull are of the opinion that all the ministers of the Church should doe the same But the argument is naught for of a particular and priuate fact they bring in an vniuersall lawe when as rather it should bée concluded on the contrarie neither should all ministers be charged by one example So it is said to be done at this daie in that part of Polonia where the Waldensian brethren do gouerne the Churches The brethren of Waldensis for they put the people to no charges for their liuing but they liue of their owne labours and those things that remaine they bestowe vpon the poore Hereof it commeth that the noble men of that prouince which triumph ouer others haue Euangelicall Pastors and as méete it is doe maintaine them saying that they haue true Pastors and that others be rather bellie gods than ministers of the Church The third roote is that certaine hypocrites crept into the Churches and the more to allure the mindes of the people they faine that they would yéelde of their owne right and that neither they would haue yéerelie rentes nor certaine reuenues Which doubtlesse at the first shew abused simple men for they were persuaded that they would liue of their own But the craftie men began afterward to beg from doore to doore
that subiectes which obey those lawes be well aduised And let this much suffice for the question propounded 6 But passing ouer these things In 1. kin 21. at the beginning two things come now to minde to be examined which serue to our purpose For there be two things which pertaine not to our right and power and yet are they sometime required of princes therefore we must sée whether it be in our hand to giue them There be certaine goods which be called Ecclesiasticall goods of the which the Bishops and Ministers of the Church be disposers and haue the charge but are not frée and absolute lords For they be assigned for the liuing of the Ministers and for sustenance of the poore Neuerthelesse this doeth Princes oftentimes require that they should be giuen to them and to their nobilitie There is also a Catholike sound faith which is not ours but must onelie be agréeable to the doctrine of the holie Scriptures and oftentimes notwithstanding it is required by Monarches and Tyrants that we should bend and apply the same to their will and pleasure Wherefore it is demanded whether in those things we should alwaies follow the constancie of Nabaoth whereof there is mention made in the xxj Whether goods ecclesiastical are to be deliuered vnto Princes Chapter of the first booke of Kings As touching the first to wit Ecclesiastical goods the opinion of all men is not one reasons are foūd for both parts They that wil not haue those things to be giuen say that these goods be not the goods of the ministers but of the Church so as it is not lawfull for them to plucke away those things that be none of their own Leo the first of that name writing vnto a Bishop néere Sicilia said these goods are not ours but are committed vnto vs. Further they saie that those things being giuen vnto kings princes are not conuerted vnto good vses but serue vnto riot and courtlie pompe and they thinke it rather the part of a Magistrate to prouide that those be well distributed and bestowed And that if he shall perceiue that Ecclesiasticall men performe not the same both they maie and ought to driue them to doe their office Ambrose Verilie Ambrose would not deliuer the Church vnto Valence the Emperour when he required the same Laurence Laurence also would not deliuer the Treasures of the Church vnto the most cruell Emperour Decius but bestowed them vppon the poore Further hee shewed vnto the Tyrant the lame the blinde the afflicted and néedie and those he said are the treasures of the Church On the other side Augustine being a man of a gentle and méeke nature Augustine was a man of méeke nature was not austere and strait in defending of those things Naie rather as Possidonius the Bishop of Calamensis reporteth in his life the 33. Chapter when some of his Clergie were enuied by reason of certaine Farmes and possessions which they had said openlie vnto his people that he had rather liue of those things which should be giuen by the people than to take vpon him the charge of possessions landes of the which he with his might be maintained and that he was readie to giue place that they themselues and the Ministers should be maintained by the oblations of the Aultar as they were in the olde Testament And this he not onely spake in wordes but performed it by a certaine déede which differeth not from this his saying For vppon a time a certaine noble man of Hippo who notwithstanding liued at Carthage franckly and of his owne accorde gaue to the Church of Hippo wherof Augustine had the charge a possession by writings made and sealed which writings he deliuered to Augustine and his clergiemen onely reseruing vnto himselfe the profite of the land during his life But after a certaine time when he had repented him of his graunt he sent his sonne vnto Augustine to require the writings of the graunt and in the meane time he would giue a hundreth shillings to be bestowed vpon the poore These things being heard Augustine lamēted and sorrowed not for the possession demanded againe but for the inconstancie of men For he reprooued him by letters but he restored the writings of the gift neither woulde he receiue those hundreth shillings And yet neuerthelesse he feared not to alienate from the Church that right of Donation which he then possessed The question is difficulte Note in the resoluing whereof I was first of this opinion that if the Magistrate and Prince woulde take awaie those goods they should not be resisted by force Howbeit if they would compell me to deliuer those things I should not easilie yéelde vnto it 7 But oftentimes it commeth to passe that Princes and Magistrates will not take awaie those goods by force but they would haue them deliuered by writings of exchāge or alienation made and sealed And vnlesse this be doone there is a danger least their mindes should be alienated from the Church and from the reformation thereof And whereas they maie séeme after a sort to fauour religion and if they be reiected they will hinder the same and through them the Church shall want good Ministers and Papistes shall be called in the people shall be destitute of syncere and pure doctrine neither shall the same haue a due administration of Sacraments For what vses the goods of the Church may be deliuered When the cause then cōmeth into so great daunger then if that any goods of the Church be deliuered to the end that the Church maie be redéemed from such vexations they which so doe must not in my iudgement be thought to sinne For if it be lawfull to sell the goods of the Church for redéeming of the beléeuing captiues why should it not also be as lawfull for the redemption of the Church it self That the goods of the Church maie be solde to that vse Ambrose declareth Ambrose who in his second Booke of Offices Chapter 28. saieth That Ambrose tooke the goods of the Church and imployed them to godly vses that he sometimes for this cause incurred the enuie of the Arrians for that he melted the Challices of gold the holy vessels whereof he might make a benefit for the redéeming of captiues further that he defended that the soules of the Captiues which were redéemed bée more acceptable vnto God than vessels of golde and other ornaments of Temples Beside this he rehearsed the example of Laurence of whom we spake a little before The example of Laurence adding that the Church hath gold not to kéepe it but to bestowe it That the verie same is lawfull Gratian in the decrées 12. Quaest 2. Can. Apost And it is out of the sixt Synod And the same thing is in the same place in the Canon Et Sacrorum Can. Therfore if it be lawfull to redéeme captiues with the Church goods alienated awaie it shall be much more
lawfull to redéeme the Church it selfe being captiue Another argument also maie be drawen from the ciuil lawes which graunt vnto a guiltie man in perill of his life and that should fall into extreme punishment to redéeme for a price euen his owne bloud namelie by making agréement with the accuser that he should surcease his action And this is in the Code De Transact in the law Transigere And in the Digestes De eorum bonis qui ante sententiam latam mortem sibi consciuerunt in the first law And if it be lawfull for a man through the abandoning of goods and possessions to redéeme his owne bloud why maie it not be lawfull for Churches which belong vnto eternall life to redéeme by their outward goods séeing these things are more of value than corporall life 8 But they saie no man can giue these things because they appertaine vnto the Church and are not in the power of any particular men I answere Neither woulde I that a Bishop or Minister of the Church doe this by his owne onelie counsell and will but that the Church shoulde be priuie and consenting to the same Ouer this let vs imagine that there is some stewarde which gouerneth the goods and possessions of his maister If it happen that he commeth into the daunger of his life or be taken prisoner who will blame the good steward if by selling some of his maisters goods he redéeme him and deliuer him from calamitie If it be lawfull to giue skinne for skinne Iob. 2. 4. all that we haue for the soule that is for the life doubtles it is much rather to be done that we may haue the pure Gospel and maie obtaine eternal life Let vs put the case that there is some Pope created which neuerthelesse is not to be looked for but for example sake let one be imagined Note that will saie vnto our men permit ye me that I maie possesse these Cities and Castels and I will suffer that ye shall haue the Gospell frée The libertie of the Church is to be redeemed that ye shall reforme the Churches as ye will I will not trouble you nay rather I will be fauourable to your indeuours Who woulde not giue these things vnto him Wherefore if anie being put in such or in the like danger doe deliuer anie goods of the Churches vnto Princes they are not straight waies to be accused as though they haue sinned nay rather if they obstinatelie delaie to doe it they maie incurre the suspition of couetousnesse Yet this must they take héede of namelie that they being mooued through Ambition to attaine vnto dignities or Bishoprickes or other spirituall promotions shew not themselues readie either to giue or alienate such goods This also must be foreséene that they giue not vnto their néere kinsfolke and friends those things which they faine that they would not graunt vnto Magistrates and Princes But as things now are in Popish religion I cannot tell what profit it maie be to the Church that so manie and so great riches are possessed by Ecclesiasticall men as they will be called séeing they abuse those goods especiallie against the Gospell and profession of true religion The effect is that in this difficult hard cause I would allow that if it might possiblie be they which haue the gouernment of Churches should not resist Magistrates which pluck awaie such things by force and yet that they should not by their owne proper assent deliuer thē Howbeit if the same be done at anie time in maner forme as it is now described in my iudgmēt it cānot be blamed 9 But as to the other kinde of good that is to wit the true and right faith because the same is the vine of God Whether the true and right beliefe is to be yeelded to the persecuters of the Church it is lawfull for no man to yéeld that vnto anie For nothing must be added or diminished at princes pleasures In this matter verie manie at sundry times departed from the constancie of Nabaoth Verilie there were some weake men in the time of Dioclesian and Maximinianus which deliuered euen the verie holie bookes to be burned Of which offence Coecilianus Bishop of Carthage was greatlie accused by Donatus Whence arose the heresie of the Donatists whereupon arose the heresie of the Donatistes Moreouer vnder Constantius some which otherwise were good Bishops being forced by feare The father of Gregorie Nazianzene subscribed to the opinions of the Arrians among whom was the father of Gregorius Nazianzenus Also manie reuolted what time as Iulianus the Apostata obtained the Empire neither did they faithfullie kéepe the vine of the Lorde I meane the inheritance of their parentes 10 But in verie déede the Clergie and Ecclesiasticall men contend In Rom 13 verse 9. that they by the benefite of Princes are exempted from tributes and customes Doubtlesse Christ vsed not this priuiledge for he prouided to paie tribute both for himselfe and for Peter Mat. 17. 27 Why the Clergie be exempted frō tributes customes Looke after in pl. 13. Art 23. Againe if we looke vpon the Ciuill lawes they are not exempted from all burthen of tributes Iustinianus in déede willed that they should be frée from personall offices as it is in the Code de Ecclesijs episcopes And those are called personall offices which we execute giuing hereunto industrie and labour onely For if the ministers should be bounde to them it coulde not be chosen but that they should be hindred from their function And the same Iustinian séemeth also to haue exempted them from extraordinarie and not from ordinary exactions Yea they are bound to the mending of common high waies and to repairing of bridges Neither doeth the lawe of charitie suffer that when as they possesse landes and manie other things they should withdraw themselues from ciuil burthens and laie the whole weight vpon others 2. Cor. 8. 13 that there should be a burden vpon all others and they onelie discharged Bonifacius the 8. A most vniust decrée of Boniface the 8. a man as the Papistes themselues confesse ouer proude and arrogant in his decrées as we haue De Immunitate ecclesiarum made a decrée wherein he ordained that Ecclesiasticall men be altogether frée from all payment of tributes yea rather he straitly forbiddeth thē that without the commandement of the Romane Bishop none should be so hardie as to paie anie thing to prophane Princes A most grieuous constitution of a most outragious man from whence haue sprong welnéere infinite garboyles and endlesse quarels Howbeit some haue patched it vp with a goodlie interpretation namelie that somewhat notwithstanding maie be exacted of them if Church matters or Religion or common weale be in any extreme danger As though for sooth these men ought not to succour the cōmon weale except when it is in extreme necessitie A Philosopher wittily quipped by Dioclesian I remēber a verie wittie
of sinnes it cannot be denyed but that they are of God For they haue a respect of Iustice For so doth God oftentimes for the sinnes of the people raise vp an vngodlie Prince But although he be vngodlie he must be obeyed After what sort wicked kings must be obeyed howbeit so farre forth as Religion shall permit And if he shall command vngodlie things he must not be heard Neither is it lawfull with silence to dissemble anie thing that the King doeth peruerslie and vngodlie We ought to warne counsell reprooue chasten and amend him for so did the Prophetes Also for defence of the common weale we must obey without exception Therefore Cicero Cato Pompeius and others must not be blamed who tooke warres in hand against Caesar But when he had once attained to the Empire no priuate man ought to haue takē armes against him Therefore when Augustus Caesar had heard railing wordes to be spoken against Marcus Cato being nowe dead because he dealt tyrannouslie against Iulius answered that Cato was a good Citizen in that he would not haue the present state of the common weale to be changed So that God raigneth together with kings whether they be good or euill Kings be the heads of the common weale Psal 18. 44. And kings maie be called the heads of the Common weale For so Dauid writeth of himselfe Thou hast set mee to be the head of the Nations Yet are they not properlie but Metaphoricallie called heads For euen as from the head is deriued all the sense and motion into the bodie so the senses by good lawes and motions by edictes and commandements are deriued from the prince vnto the people And this strength excéedeth not the naturall power 2 Now as touching the other question none may after this maner be called the head of the Church No mortall man may be called the head of the Church for heere the consideration is farre otherwise than in a common weale For the Church is a celestial diuine and spirituall bodie Sense can be giuen vnto hir by no mortall man For those things which pertaine to the sense of the Church be of such sort as neither eare hath heard Esa 64. 4. 2. Cor. 2. 9. nor eye hath séene neither haue they ascended into the heart of man for all quickening of the Church procéedeth from the holie Ghost So as they which will raise vp vnto vs a newe head of the Church are not wel aduised what they saie For regeneration and remission of sinnes doe flowe from the spirite of Christ and not from man Onely Christ is head of the Church Ephe. 4. 15 Also the Scriptures doe sufficientlie testifie that Christ alone is giuen to be head of the Church Paul vnto the Ephesians saith Christ is the head of the Church by whom all the members by order of assistance make increase of the bodie And vnto the Colossians Col. 2. 19. speaking of hypocrites They hould not saith he the head whereby all the bodie is knit together by synowes ioyntes And againe vnto the Ephesians Let vs therefore growe vp in him which is the head Ephe. 4. 15 namelie Christ So that euerie sense and mouing of the Church floweth from Christ alone not from anie mortall man But thou wilt obiect An obiection that Princes vndoubtedly cannot ingender ciuill vertues in the mindes of their people Wherefore the reason on both partes is a like The consideration of the Church and cōmon weale is diuerse Yes verilie they can for that doth not excéede the power of nature For vertue springeth of frequented Actions So when as princes by lawes and edictes driue their subiects vnto actions they also driue them vnto vertues But the spirit of God and regeneration is not attained by manie actions but onelie by the blessings of God For these gifts of God flowe vnto the Church by ioyntes and synowes that is by preachers and ministers For their part is to teache the people to minister the Sacraments to excommunicate offenders and to reconcile the penitent For albeit that Christ is the onelie head of the Church yet doth he vse the ministerie of these men Whether in the Church may be an outward head that should gouerne the ministers The order instituted by Christ must not be changed Aristocratia 3 But thou wilt saie that although the inward senses and mouings of the Church be of Christ yet there maie be an outwarde head to rule ministers and to kéepe them all in their duetie There maie not be neither vndoubtedlie is it lawfull to change the order appointed by God For God would that in the Church there should be a gouernment of the best men that Bishops shoulde take the charge of all these things should choose Ministers yet so as the voyces of the people should not be excluded That Byshops are to choose ministers But euen as the Israelites cast awaie the gouernment of God that they might make themselues a king euen so they that would haue the Pope to be the Head of the Church haue cast awaie Christ the true head of the Church Paul vnto the Ephesians saieth Eph. 4 11. that Christ Gaue some to be Apostles some Prophets some Euangelists some Pastors some Teachers for edifying of the Church neither addeth he that he set one ouer al these persons Who commāded these men to alter this order Further when Matthias was to be substituted in the place of Iudas Acts. 1. 15. Acts. 6. 3. and when Deacons should be created the matter was referred not vnto the Pope but vnto the people Besides this That the Pope cannot be the vniuersall Byshop if the Pope were head of the Church he should be the bishop of bishops or the vniuersal bishop which thing no reason would beare But least that the Papists should thinke that there is smal weight in my words let them heare Gregorie the cheife of all Popes Arguments of Pope Gregorie touching this matter Hée in the fourth book of the register in the Epistles vnto Mauricius the Emperour vnto Constantia the Empresse vnto the Patriarch of Ierusalem Alexandria Antioch and vnto Iohn of Constantinople writeth at large of this matter I will comprise his arguments in as fewe words as I can There cannot saith he bée one head of the whole Church For if paraduenture that head should fall into anie heresie it would of necessitie bée that the whole Church should be corrupted And that the same head maie bée corrupted Nestorius and Macedonius may be a tryall who sometimes gouerned the Church of Constantinople The one of these affirmed distinct persons to be in Christ the other denied the holie Ghost to be God Furthermore if there might bée one onelie head of the Church he saith it would of necessitie be that the authoritie of all other Bishops should be deriued vnto him But that would be absurde Therefore Cyprian saith that there is one Bishopricke whereof
be only the ciuill head of the Church If thou require of Papistes they will neuer graunt that their Pope is onelie the ciuill head of the Church Nay rather they will haue them to be called spirituall fathers So as they haue two heads of one and the same kinde For they will neuer suffer themselues to bée inclosed within these boundes For they dispence against the word of God they forbid marriages they applie the merites of Christ and of the saintes they ordaine new Sacraments they sel Pardons This pertaineth not to a ciuill head Wherefore let them graunt that their Church hath two heads and that it is a monster But I will deale frankelie Admit the Pope be a ciuill head That if the Pope be a ciuil head yet the Church is double headed yet doe yée fal into the selfe same errour For seeing the Magistrate also is a ciuill head ye shall bée constrained to confesse that in the Church there be two ciuill heads both of one order and that so your Church is a monster But these men as they be importunate dreame of two heads First that the Pope is the ciuill head of his ministers and so is one head of the Church Whether the Pope be be ciuill head of his ministers Rom. 13. 1 For they will haue ministers to be exempted from the power of the ciuill Magistrate But this is a vaine conceite For Paul commaundeth that euerie soule should be subiect vnto the Ciuill power he exempteth none Yea and Chrysostome saith that neither the Apostles nor Euangelistes ought to be excepted Peter also exhorteth ministers that they should obey the ciuill power Wherefore in vaine doe they babble and ridiculouslie doe they adioyne two heads vnto their ministers Whether the magistrate may beare rule ouer preachers Ministers subiect two maner of wayes What then wilt thou saie Shall the Magistrate beare rule ouer ministers and Preachers I aunswere that the word of God and the Sacraments are subiect to no potentate But ministers are subiect two manner of waies both in respect of manners and of their function For if either they liue wickedlie or doe not their duetie they may be both reiected by the Magistrate and depriued Look part 4. pâ— 13. Act 7 6 But these men still dreame of one ciuill power that is Ecclesiasticall and of an other that is profane The one of the which they attribute vnto the Pope and the other vnto the Magistrate but all in vaine For as much as pertaineth vnto Ecclesiasticall power the ciuill Magistrate is sufficient For he as saith Aristotle in his Politikes must prouide that all men doe their duetie both lawiers Phisitians husband men Apothecaries among whom we may also recken ministers and Preachers What néede haue we here to multiplie heades Salomon Dauid Iosias being ciuill Magistrats yet did they not thinke religion to be without the compasse of their charge Constantine Theodosius and Iustinian thought vppon nothing more than to set in order the true church of God So then there was no néed that these men should raise vp a newe head vnto themselues in the Church and especiallie for the setting vp of tyrannie For the Church hath Elders who must prouide in what order all things ought to be doone and that all things be in order the Magistrate ought to prouide What the church must doe if the magistrate be vngodlie But what if the Magistrate be wicked Yet there is a Church there be Elders there be Bishops by these it must be decréed and appointed what ought to be doone in Religion And this perhaps is it Howe the king of England is called the head of his own church why the king of England would be called head of his own Church next vnto Christ For he thought that that power which the Pope vsurped to himselfe was his and in his owne kingdome pertained to him selfe The title indéed was vnwonted and displeased manie godlie men Howbeit if we consider the thing it selfe he meant nothing else but that which we haue now said 7 But they obiect that after the Pope Whether the Pope being nowe made head ought to be remoued 1. Sam. 8. 7. once became a Monarch and that we sée that christ is not therby excluded he must not rashlie be remoued For so the Israelites although they had made themselues a king without the commaundement of God he béeing once appointed they did not afterward reuolt froÌ„ him I aunswere The reason is not alike For the Israelites in creating their king had the voyce of God which thing if these men can shewe of their Pope we will confesse that the reason on both partes is alike But they cannot do it naie rather they haue the contrarie out of the holie Scriptures Wherefore we conclude first that it is not agréeable for the Church to haue a double head Secondlie that although it might be agréeable yet that one mortall man cannot rule and regard the whole world for that doth farre excéed mans strength Whether ciuill Prince that hath more prouinces than he can out-see be to be suffered But thou wilt saie If this reason be of force euen a ciuill Monarch ought not to be suffered who hath more Prouinces than he is able to take the charge of Wherefore if a king be not able to prouide for all that be his shal we reuolt from him as ye haue doone from the Pope I aunswere that these Empires larglie extended cannot be without fault For séeing the kings cannot deale in all things themselues they coÌ„mit their Prouinces vnto vnsatiable and gréedy cormorants by whom the people is miserablie drawen drie and suckt out And in auncient times when things were better seuerall cities had seuerall kings We read that Nynus first made ware vppon the nations adioining and amplified his borders So we read of so manie kinges that were in the land of Canaan being no verie great Region Indéede it is an ill thing to haue so large a dominion yet must not the people for that cause reuolt from their kings Howbeit if they wil commaund anie thing against God they must in no wise be heard Christ came not to chaunge the order of common weales For my kingdome saith he is not of this world Ioh. 18. 36. Neither did Paul at anie time perswade that there should be anie defection from Nero. So as we haue the word of God that we should obey the Magistrat whosoeeuer he be but we haue no word to obey the Pope If there be one head of the Church whether the â—…nt ought to bee at Rome 8 But admit that there maie be some one head of the Church why should he rather be at Rome than else where Because Peter saie they sat in Rome First that doth not sufficientlie appeare For by some it is denied But be it he was at Rome he was also at Antioch and Ierusalem Whie then should not the Bishops of these Cities bée
heades of the Church But Peter saie they died at Rome And Christ died at Ierusalem which is more We declared at the first that the Pope hath no word of God whereby hée should appoint his kingdom then that no one man can be ouerséer of the whole world lastlie if he might yet he ought not any more to be the Bishop of Rome than anie other Bishop Besides this the authoritie which they boast of either they haue it of God or of men if of God let them bring foorth some testimonie of the word of God that we maie beléeue But if they will saie of men yet men cannot nor ought not determine of the kingdome of God For that were to vsurpe vppon an other mans kingdome Neither doe we onelie shake off this power The elder Fathers shâ—…ned this power but also in a manner all the elder Fathers In the time of Cyprian there were such as woulde appeale out of Aphrica vnto Rome Of that matter Cyprian wrote vnto Cornelius Let causes be heard where they be committed There is one Bishopricke a part whereof is throughlie possessed by each one Apiarius the Priest being condemned of his owne bishoppes appealed to the bishop of Rome who commaunded that he should be wholie restored The councell of Carthage had decréed that if anie man had appealed beyond the sea he should be excommunicated And so the Bishops of Aphrica receiue not Apiarius answere that this is not lawful vnto the Romane Bishop Vnto theÌ„ was sent Potentinus a bishop The Pope once claimed not from Christ nor froÌ„ Peter but from the Councel of Nice The Aphricans demand froÌ„ whence the Pope chalengeth so great authoritie he aunswereth not of Christ not of Peter for as yet they became not so shamelesse but of the Synode of Nice The Aphricans desired the originall coppie The Pope made delaie for he had not what to shewe They send to Alexandria Constantinople and Antioch in the Libraries of which Cities they doubted not but that all decrées of the Nicene councell were extant But no such thing is there to be found Afterward the Pope by no verie faithful dealing instéede of the councell of Nice foisted in the councell of Sardis But the authoritie of that councel was ouer light Gregorie writeth that this title in in the councell of Chalcedon was tendered vnto Leo the Bishop of Rome but that hée would not accept the same But nowe as touching doctrine we shall find The Pope teacheth things contrary vnto Christ that the Pope doeth teach in a maner all things contrarie vnto Christ Iustification by workes inuocation of the dead maiming of the Sacraments praiers in a straunge and foraine language By these Argumentes which we haue spoken of is sufficientlie prooued that there is no head in the Church besides Christ Arguments of the aduersaries 9 Now will we weigh the foure strongest Arguments of our aduersaries what force they beare First they saie Christ went into heauen Acts. 1. 9. Christ went into heaueÌ„ therefore there is néede of an other visible head therefore the Church hath néed of a visible guide Further Christ loueth his Church therefore to the intent that the same might be the better gouerned he would haue it to be prouided for by one head For euen as the bodie cannot be gouerned without the soule Ephe. 5. 25. Christ loueth the Church therefore he would it to haue a head so neither the Church without a head Thirdlie they saie that the old Fathers had alwaies refuge to the Romane Church as vnto the head Lastlie they say The ministers be not equall among them selues Therefore least the matter should growe to a tumult one must be chosen who should be preferred among others and haue a preheminence of voice in councels Howe Christ remaineth with vs. As touching the first Argument Christ so went his way as he neuertheles remaineth perpetual lie in his Church not in bodie but in spirit grace and prouidence For so he promiseth Behold I am with you euen to the end of the world Mat. 28. 20. Mat. 18. 20. And whersoeuer two or three be gathered together in my name there am I. Wherfore Christ is alwaies with vs How Christ remaineth with vs. that is in our hearts Further he left his word from whence the forme of gouerning the Church must be sought But so thou wilt saie as he cannot be séene I grant it And your Pope also when is he seene of the Indians or Ethiopians But thou wilt saie The Pope hath his legates As though Christ hath not likewise his Legates To the second Argument Christ would haue the Church to be prouided for therefore he would haue one head therof The Argument foloweth not For the Church maie be otherwise prouided for Howe the Church is ruled prouided for The Romane and Athenian commoÌ„ weales were best administred and were most floorishing wheÌ„ they were ruled by Senatours Wherfore in the Church there maie be Aristocratia that all things be ordered and ruled in councels as in times past it was doone among the Apostles and in the auncient Church For what Cannot Heluetia be safe without a king Yet so strong are the Arguments of Pigghius although to himselfe hée maie séeme verie sharpe Thirdlie the auncient Bishops being wronged An argumeÌ„t taken of the Byshops appealing to Rome repaired alwaies vnto the Romane Church therefore it was the head I denie the Argument For in the common weale if perhappes a man receiue iniurie he flieth vnto some Senator whom he beléeueth to be a good man shall it therefore follow that the same Senatour is the head of the common weale In those dayes the Romane Bishop was more holie more learned and lesse corrupt than others hée was of great authoritie and in great place about the Emperour therefore Athanasius Chrysostome and others went vnto him for refuge not that they tooke him for the head of the Church And in that gouernment of the foure Patriarches of which we haue spoken before the west part did not so commit it selfe vnto the Romane Bishop as vnto their head but tooke his aduice in doubtfull causes and afterward referred the matter vnto a councell An argumeÌ„t taken from the vneuennesse of ministers 10 Vnto the fourth Ministers be not al equall among themselues Therefore least there might be a confusion of all things it were necessarie there should be one head I aunswere He that is better learned more spirituall Dignitie must not be tyed to Chayers It must be giuen to doctrine holinesse let him be aboue the rest So was there verie much ascribed to Athanasius and Basil not for the worthinesse of the seat but for doctrine and holinesse sake Manie in all parts for learning sake tooke counsell of Augustine but the posteritie bound al the dignities vnto certaine chaiers namelie of Alexandria Constantinople Antioch and Rome because they hoped that in these seates there
third vnto Emperours And of this mind be the Schoolemen as Thomas in Secunda Secundae de Ieiuni saith that the Church cannot decrée at what time and in what manner we shoulde fast For euen as saith he ciuill Magistrates maie declare and ratifie those things which be confusedly and obscurely shadowed in the lawe of nature so the Church may define determine those things which be confusedlie taught in the holie Scriptures Ostiensis And Ostiensis de vi Constitutionum saith that such decrées ought to be of that force that he which coÌ„tenmeth them should be excommunicated And wee reade in the histories that Victor would haue excoÌ„municated al the East part for no other cause but for that they did not solemnise the feast of Easter after the Roman vse Albeit that matter was somewhat repressed by the Counsell of Ireneus The reasons that are brought for the contrarie An answere to the reasons denying this power vnto Byshops they thinke that they be able easilie to refell For whereas it is saide that the Bishops receaued not authoritie of Christ to make lawes they aunswere that that is nothing For they saie that lawes doe belong vnto doctrine Cicero What the Lawe is For the lawe as Cicero saith is a commaunding of honest things and a repelling of things shamefull So that séeing the Church hath the authoritie to teach if hath also saie they authoritie to make Lawes 1. Pet. 5. 3. And albeit Peter saith that a Bishop ought not to beare rule yet that he ought to haue ouersight in the Church and to haue the power of the keies And whereas it is alleaged that the Church hath no right to punish they say it is false for the Church may bind lose excommunicate And whereas Paule writeth that he wil not cast any man into a snare 1. Cor. 7. 37 they say he writeth this particularly of virgins because chastitie is not commonlie giuen vnto al men And that it is a weake argument for a man thus to gather It is not lawfull to make a lawe of virginitie therefore it is not lawfull for any cause And that whereas Esaie saith Esa 33. 22. Thou art our lawmaker and king that is true as touching the last iudgement eternall damnation Or by the figure * Antonomasia is when in the place of a proper name an other name is put Antonomasia bicause whatsoeuer is is of him For otherwise by the same reason euerie ciuil magistrate should be taken away 3 But whether these bee Lawes or or no I will not contend bicause it maketh not much to purpose Wherefore let it bée set downe that it is lawfull for the Church to make to it selfe either Canons or lawes or decrees or statutes or call them by what name thou wilt For the Church is a companie and must be ruled by the word of God especially bicause it belongeth to the saluation thereof and to the worshiping of God But there be other things which belong onelie vnto outward discipline For there is néede of certaine outward bondes to the end that the fellowship of the people maie be retained 1. Cor. 11. 5 So the Apostle decréed that women ought to praie with the head couered and men vncouered Acts. 15. 29 And the Apostles in the Actes decréede that we should abstaine from bloud from strangled and from things dedicated vnto Idols And alwaies in Councels after they had done with doctrine they began to intreate of discipline Finallie so did all the Fathers as Tertullian Origen Basill Augustine and Ierom. The ende of these lawes must be edefying and good order But for so much as they be not of neessitie they maie be changed according to the times and places as in Baptisme concerning the thrée times dipping of sprinkling of them that are diseased of the time of Easter and Penticost at which times onely Baptisme was woont to be giuen Of the Eucharist in what place at what time after what manner whether we ought to communicate standing or sitting in the morning or at euening vnlesse that these things shal be determined of there will neuer be any tranquillitie of the Church For one man will heare a Sermon at one time and an other at an other time one in this place and an other in that So as it is lawfull to appoint such decrées if it be done with the peace of the Church Others reason thus The people is vnlearned and vnskilfull therefore to be held in Ceremonies But this difference is betwéene vs and them of old time They had many Ceremonies we as saith Augustine haue verie fewe And Christ saith that God will haue a people of whom hee shall bee called vpon in spirit and in truth 1. Co. 14. 40 Yet Paule teacheth the Corinthians that it behoueth that there should be some things which maie serue vnto order and comelinesse Howbeit this order consisteth not in great pompe in apparell in songs in the noyse of bels and organs but in that which may serue vnto modestie and grauitie which may remoue lightnesse confusion and barbarousnesse 4 Now that we maie vnderstand What maner of laws ought to be of the Church of what sort such lawes should be we ought to remeÌ„ber that some there bée which pertaine to doctrine and some to gouernaunce Vnto doctrines nothing ought to be thought necessary but that which is gathered either expressely or by manifest and sound reason out of the holy Scriptures such as is of the baptising of Infantes and of Homonsion that is that Christ is of one substance with his father For God expressely commaunded in Deuteronomie Deut. 12. 32 that there shoulde not any thing be added vnto his lawe Againe those things which pertaine to gouernance are distinguished two manner of waies For some be necessarie and serue vnto saluation of which sort none must be thought vnlesse they be taught in the holie Scriptures Others there be indifferent in their owne nature the which we may vse either well or ill Lawes toâ—ching thâ—… indifferent Vnto this part onely belongeth all this discourse In this kind we must speciallie take héede that nothing be thought to be done to the worshipping of God For diuine worshiping dependeth not of the will of men but of the counsell of God Therefore Christ in Matthew saieth out of Esay Matt. 15. 9. In vaine do they worship mee teaching doctrines being preceptes of men For the worshipping of God must remaine simple and pure Esa 29. 23. Ibid. v. 14. Therefore God saieth in Esay that he would send furie and madnesse vpon them of whom he is worshipped according to the preceptes of men And in déede so we sée it commonly come to passe that they which are wholie occupied in this are after a sort giuen vp to a reprobate sense they dote they are mad and they cannot sée euen those things that bée most cleare Col. 2. 10. Paul vnto the Colossians saieth If
belong vnto religion are only knowē by faith and not by the sense But vnto faith the Scriptures are better knowen than bée the fathers Ro. 10. 17. For faith is by hearing hearing by the worde of God not by the worde of the Fathers But we must specially note that which Paul hath in the first to the Corinthians Comparing spirituall things with spirituall things 1. Cor. 2. 13 for a carnall man doeth not perceiue those things which belong to the spirit of God So then a cōparison must be made that our spirit may be confirmed by spirituall things What is so spirituall as be the diuine Scriptures For they procéeded as I may say immediatlie from the spirit of God But they say that the fathers also are spirituall I confesse for they were faithfull and regenerate But how were they spirituall Verilie not in that they were fathers but in that they were Christians and this is a thing common to all the faithfull And be it they were spirituall fathers yet were they not so altogether of the spirit as they had nothing of the flesh or humane affection for they did not alwaies speake or write or iudge according to the spirit they are euen at variance sometime among themselues So be not the holie Scriptures I adde that in Christ there is neither man nor woman Gal. 3. 28. neither bond nor free but onelie a new creature For the spirit of God is not bound to persons that it should be in this man because he is a king or in that man because he is a subiect for it is common vnto all men A father hath the spirit of God but not in that respect that he is a father A young man hath the spirit of God yet not therefore because he is a young man Augustine against the Donatists the 2. Augustine Booke and 3. Chapter Who knoweth not that the holie Canonicall scripture aswell of the olde Testament as of the new is contained within his owne certaine boundes and that the same is so preferred before all the latter writings of Bishops as thereof may in no wise be anie doubt or disputation But the writings of Bishops which after the Canon confirmed either haue bin written or now are in writing we knowe if that any thing in them haue perhaps scaped the truth must bee reprehended both by a spéech perhaps more wise of some man that is more skilfull in that matter and by a grauer authoritie of other Bishops also by the wisedome and counsels of them that bee better learned And these Councels which are made by particular Regions or Prouinces must giue place without casting any doubtes to the authoritie of more fuller councels which are held by the whole Christian world And that the more full Councels themselues being the former are oftentimes mended by the latter when that which was closed vp is by some experience opened and that which was hidden is knowen And against Maximinus the Arrian Bishop Now saieth he neither I ought to alleage the Councell of Nice nor thou the Councel of Ariminum as it were to giue iudgement before hand Neither must I staie my selfe vppon the authoritie of this nor thou vpon the authoritie of that Let vs contend by the authoritie of the Scriptures which are not eche mans owne but common witnesses of both so that matter with matter cause with cause reason with reason maie encounter together And in his treatise De bono viduitatis what shoulde I more teache thée than that which we reade in the Apostle For the holie Scripture ioyneth a rule with our doctrine that we shoulde not presume to vnderstand more than we ought to vnderstand but that as he saieth we should vnderstand according to sobrietie euē as the Lord hath dealt vnto euerie man the measure of faith 22 But they obiect vnto vs that Paul in the Epistle vnto Timothie 1. Tim. 3. 15. calleth the Church the pillar of trueth Paul calleth the Church the pillar of trueth Whereof the Church is so called I graunt it it is in déede the pillar of truth but not alwaies but when it is staied vp by the word of God And it is called a Church of the Gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to stirre vp and it is stirred vp and called forth by the word of God and as long as it doth according thereunto so long it is the pillar of trueth What then Doe we reiect the fathers No not at all But as concerning the authoritie of the Fathers we diminish the superstition of many who accoūt their wordes in the same place and number as if they were the wordes of God In verie déede they wrought and founde out manie things which we peraduenture shoulde neuer haue founde out Yet haue they not so written all things but that we must iudge and weigh what they haue written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two waies of iudging obscure things But in iudging of things obscure we must set forth two markes The one of which is inwarde that is the spirit the other is outward that is the worde of God Then if vnto these things there come also the authoritie of the fathers it shall be verie much worth So in ciuil causes Orators when the thing is confirmed do adde other agreements taken from things alreadie iudged and those otherwhile are of verie much weight howbeit the Iudge pronounceth not according to those things for we liue by lawes as saith Demosthenes not by examples Hereby is vnderstoode that saying of Augustine Contra Epistolam Fundamenti Augustine I would not beléeue the Gospell saith he vnlesse the authoritie of the Church should mooue me Here doe the aduersaries marueilouslie boast themselues and crie out that the authoritie of the Church is greater than is the authoritie of the word of God And they bring forth the rule of Logicke Propter quod vnumquodque est tale A rule in Logicke illud ipsum est magis tale that is That whereby any thing is such as it is that it selfe is more such but for the Churches sake say they we beléeue the Gospell therefore much rather we must beléeue the Church An examination of the former rule Let vs examine that rule and sée howe much it maketh for them A schoolemaister was the cause why Virgil should be a Poet therefore his maister was more a Poet than Virgil. By reason of wine a man is drunke or furious therefore wine is more drunken and furious Why doe not these things followe Because in efficient causes this rule doeth not holde vnlesse it be both the whole cause and the next cause not the remooued or instrumental cause But the Church is not the whole cause why we beléeue the Gospell the spirit helpeth also without which we neuer beléeue In déede the scriptures are preserued in the Church and the Testaments are kept safe by the Bishop or Magistrate A proofe that the Church
is inferior to the scriptures but neither the Bishop nor Magistrate may alter them A Notarie or Scriuener writeth actes and bargaines and otherwhile retaineth the writings in his office yet must not greater credite be giuen to the Notarie than to the testator or to them that make the bargaines 23 But they are woont to say that Heretickes beléeue not the Scriptures but that is their owne fault and not the fault of the Scriptures And the obstinate Iewes would not beléeue no not Christ or the Apostles But this must be imputed to their own fault and not to Christ nor to the Apostles What will they saie that they will not beléeue no not the Church For after the Synode of Nice the Arrians both were more in number and more obstinate than euer they were before But why doe they place the Church aboue the Scriptures Let themselues goe vnto the Turkes that by the authoritie and name of the Church they maie bring them vnto the faith Cyprian Cyprian De singularitate ClericoruÌ„ hath an excellent place If saieth he all that we doe we doe it onely to the ende that we may please the Lord vndoubtedly whatsoeuer the Lord whom we séeke to please shall will and command and allow that onelie shal be iust For séeing that seruantes cannot knowe of themselues what will please their lordes vnlesse they follow the commandements of their lordes and that men doubtlesse are not able to knowe the mindes of men like vnto themselues vnlesse they haue receiued that which they shoulde obserue much rather mortall men cannot comprehend the righteousnes of the immortall God vnlesse he himselfe vouchsafe to declare the iudgements of his righteousnesse Wherefore they which shunne the scriptures and make much of the Fathers séeme to me not to be students of diuinitie but of Fathers But wee will saie that which in olde time a certaine Ethnick answered that he cared not for those dimi gods so he might haue Iupiter to bee fauourable Euen so we make not so great account of the sayings of the Fathers so the Scriptures make of our side So as we sée that in olde time it was a laudable custome In old time onely the Canonicall Scriptures were readâ—… the Church that nothing shoulde be read in the Church besides the Canonicall Scriptures and this was decréed in the thirde Councell of Carthage And in the Synodes when the controuersies were disputed both of the one side and of the other at the last the Bishops pronounced sentence out of the holy scriptures wherof we haue a most manifest example in Cyprian For when there was a controuersie in the Councell as touching the Baptisme of Heretickes The third Councell of Carthage euerie Bishop prooued his opinion by the testimonie of the Scriptures Againe séeing we would restore the Church in which the aduersaries themselues confesse many things to be corrupted there is no better counsell than to reuoke all things to the first beginnings of the Church and to the first originals of Religion For so long as we staie in Councels and Fathers we shall alwaies dwell in the same errours So in the Common weales where any thing is decayed good Citizens giue their indeuour that the same maie be reuoked to the first beginnings and foundations of the Citie if so be that those were good A iudgement touching the Canons ascribed to the Apostles Out of the booke of Dowes 24 But Smith kéepeth a great stirre for Canons of the Apostles and vehemently accuseth vs because wee will not by publike teaching receiue them as Canons of the Apostles But I would haue him to tell mée whether they themselues receiue them or no. Perhaps as he is wilfull he will saie yea But in the ix Chapter it is there commanded that a Bishop and any else of the Catalogue of Priests which standeth at the ministration of the holie mysteries if he will not communicate either let him shewe the cause or let him be excommunicate Verilie if he will admit this lawe he himselfe shal be a thousand times excommunicate séeing he is verie ofteÌ„ present at his idolatrous Masse and doeth neither communicate nor yet shew a reasonable cause why he abstaineth from the communion The Communion In the x. Chapter also it is there commaunded that faithfull men which enter into the Church should heare the scriptures Priuate masses condemned should perseuere in prayers with others and should communicate otherwise they ought to be depriued of the Communion Let this fellowe saie whether at this day his Papisticall Churches will haue this Canon to be of force or whether they do receiue it for a Canon or no. Ecclesiasticall men maried In the 6. Canon it is commanded that no Bishop or Priest vnder the pretence of Religion should put awaie his owne wife and that if he should put her awaie he should be excommunicate and finallie if he perseuere he should be depriued Doeth not this place sufficientlie prooue that they which were called to be Bishops might lawfullie retaine the companie of their owne wiues And againe it appeareth hereby that Matrimonie is not so repugnant to the holie Ministerie as these men imagine Which thing is nowe declared by Paul and therefore for the confirmation of this there is no néede of these vnwritten Canons But let vs yet procéede further sée whether these Canons doe so greatlie please Smith In the 38. The Byshops CouÌ„cels to be celebrated twise in the yeare Chapter we reade that the Councels of the Bishops shoulde be celebrated twise in the yeare namelie at the feast of Pentecost and in the moneth of October Here woulde I knowe whether the Papisticall Church receiue this Canon It receiueth it not séeing the Councels of Bishops are rare therein Woe be to Gregorie Nazianzene if this Canon were true Gregorie Nazianzene who not onelie conueied himselfe away from the Councel of Bishops but as it is in a certaine Epistle of his he durst write that he neuer in a maner sawe anie good ende of the Councels of Bishops Certainlie these Canons if they were written by the Apostles as this man would beare me in hand they should no lesse be reckoned within the account of the diuine scriptures than be the Epistles of the Apostles For what priuiledge should be more assigned vnto the Epistles than vnto the Canons if the Apostles had bin authors alike of both sortes of Scripture Did euer anie man recken these Canons among the Catalogue of the Scriptures But yet I minde to adde that which is written in the 8. Canon If any Bishop or Priest or Deacon shall with the Iewes celebrate the holie daie of Easter before the winter Equinoctiall Easterday he shall be depriued This Canon if it had bin made by the Apostles what place could haue bin left for the contention which happened in the time of Victor Policrates and Irenaeus The Ephesians did celebrate Easter after the maner of the Iewes alleaging
said that we must not cast awaie hope of them that be onliue But whereas he saith that no man must be punished with a curse it agréeth not with the sayings of other fathers Councels which cursed Arrius Manicheus and manie Heretikes Further it séemeth to agrée but little with the holie Scriptures séeing it is said vnto the Galathians Gal. 1. 8. If an angell from heauen shal preach anie other Gospel than we haue doone let him be accursed In the Synode of Nice there séeme also some degreées to be appointed in the Church In the Synode of Nice Hearers In the first place were herers bicause they were suffered to be present at the holy preaching Wherfore none were vtterlie driuen awaie vnles there were some open derider contemner There were also men that prostrated themselues Men prostrated who desired pardon of the ministers of the Church for their sinnes committed There be also suppliants reckened Suppliāts who not withstanding they were driuen from the sacraments yet when the faithfull prayed they were suffered to be present vnto which degrée it séemeth that the abstinents did pertaine Finallie they are reckened which communicated in the Sacramentes with the whole Church Excommunicants Among these degrées it was accompted the smallest to be driuen from the Eucharist for a time more gréeuous to be put apart from the companie of them that prayed but most gréeuous of all to be remooued from them that laie prostrate But as touching the Councell of Nice manie thought that these articles were counterfeit and that they are not to be reckened for the lawfull decrées of that Synode séeing they are almost no where obserued yet out of Cyprian we manifestlie gather To men fallen into Idolatrie no peace giuen but at the houre of death that there were some degrées vnto them which were falen into Idolatrie as he saith there was giuen no peace by the Church vnlesse it were about the houre of death but vnto adulterers it was graunted after a long repentance Adulterers Libellates what they were But vnto the Libellatistes for so were they called which for monie redéemed themselues in the time of persecution pardon was somewhat easilier granted So as out of the Fathers are easilie gathered these degrées which neuerthelesse cannot be prooued by the holie scriptures Who shold vse the sentence of excommunication 8 Now are we to intreate who they be which ought to exercise excommunication Separation from God and from the members of Christ the which as wee said happeneth through infidelitie and other sins cannot be laid vppon vs by anie creature wée separate our selues from God Esa 59. 2. Wherfore Esaie saide Sinnes haue made a separation betweene me and you Rom. 8. 35. 39. And Paul saide that he certainlie knewe that no creature could pluck him awaie from that loue wherwith God Christ loueth theirs But Excōmunication which is a token of this inward * Apostasie is a falling away from him that we professe Apostasie in déede not a certaine and necessarie token yet a great one and greatlie to be feared must be inflicted by the Church of Christ Excommunication is no certaine token of the separation from God And therefore I haue said that it is no certaine and necessarie token of the separation from God and the members of Christ because it maie sometime be that a good and innocent man maie be excommunicated by the corrupt iudgement of the rulers in the Church as we haue knowen it to bée doone more than once in the councels and among the Fathers which were otherwise accounted holie Wherefore by excommunication we are not properlie said to be separated from God but are shewed and discerned to be separated A similitude as in the old law a priest when he iudged anie Leaper did not infect him with leprosie but pronounced him to be alreadie infected Mat. 16. 18 Neither is it against this sense that the Church is said to bind loose because this iudgement when it concurreth with the word of God Howe God worketh together with the iudgement of the Church is not in vaine And séeing God worketh together with them the separation which had alreadie happened to the poore wretch is become more gréeuous But now this onelie we say that in excommunication it perpetuallie happeneth that Apostasie and falling awaie from God goeth before the same and so God worketh together with this iudgement of the Church when according to the rule of the holie scriptures it decréeth that he maie send scourges and vncleane spirites for to vex them that be excommunicate Ambrose We read of Ambrose that the Scribe of Stellico when as he had excommunicated him beganne to be gréeuouslie vexed with an ill spirite And these thinges doth God to the intent he maie declare that he confirmeth that in heauen which in earth shall be iustlie bound 9 But that we maie rightlie vnderstand who ought to be excommunicate it is néedefull to discusse in what sort the societie of the Church is It is not simple What maner of societie the Church is of but it is cōpounded of one alone of manie good gouernours and of the gouernment of the people For from it must be remooued pernitious kindes of common weales I meane Tyrannie the gouernment of a few How it is a monarchie Act. 20. 28. and the Lordshippe of corrupt people If thou respect Christ it shall be called a Monarchie For he is our king who with his owne blood hath purchased the Church vnto himselfe He is now gone into heauen yet doeth he gouerne this kingdome of his indéed not with visible presence but by the spirit and word of the holie scriptures How it is an Aristocracie 1. Co. 12. 28 Ephe. 4. 11. And there be in the Church which doe execute the office for him Bishops Elders Doctors and others bearing rule in respect of whom it maie iustlie bee called a gouernment of manie For they which are preferred to the gouernment of Churches onlie because of the excellent gifts of God as touching doctrine and purenesse of life must be promoted vnto these degrées These offices are not committed vnto them according to the estimation of riches and reuenewes not for fauour bewtie or nobilitie sake but in respect of merites and vertues but if it be otherwise it is doone against the rule But because in the Church there be matters of verie great weight importance How it is a Democracy referred vnto the people Acts. 1. 15. Acts. 6. 2. as it appeareth in the Acts of the Apostles therefore it hath a consideration of politike gouernment But of the most weight are accounted excommunication absolution choosing of ministers and such like so as it is concluded No man can be excommunicated without the consent of the Church The Romane common weale that no man can be excommunicated without the consent of the Church On this
wise it stood with the common weale of Rome In the miserable most daungerous times It created a Dictator who behaued himselfe as a Monarch It appointed also a Senate hauing respect vnto vertues and merites By reason whereof it might be called a gouernment of manie Howbeit in the most weightie affaires and in confirming of lawes and decrées the matter was brought vnto the common people of Rome by meanes whereof it was iudged to be a gouernment of the people 10 Cyprian writeth vnto Cornelius the Bishoppe of Rome Cyprian that he laboured much with the people that they which are fallen might haue pardon Which if it might haue béene giuen by him selfe there had béene no néed that he should so greatlie haue trauelled in perswading of the people Augustine And Augustine against the Donatistes sheweth the same when he saith We must then cease to excommunicate if the holie people shall be infected with one and the selfe same vice For it will not saith he consent to excommunication but will defend and maintaine him whom thou shalt excommunicate Wherefore this right pertaineth vnto the Church neither ought it to be plucked from the same against which opinion they chiefly are Excommunicatiō must not be committed to one Byshop or Pope which would haue the same to be committed vnto one Bishop or Pope because they saie that a bishop is the vniuersall Church as they speake virtuallie But at this daie we sée that he is oftentimes the whole Church as I maie so saie viciouslie This vnderstand thou of them that be euil that deale tyrannouslie They are woont to saie that this is therefore to be doone that tranquillitie maie be kept For if so be that consent of voices should be left vnto the multitude there wil be tumults and seditions raised vp But these men ought to consider that the Citie of Rome was in better state when it suffered those broiles of the Tribunes and people than afterwarde when it was come vnto Tyrantes For in those turmoiles of the people thou maiest perceiue some good and wholsome laws continuallie to be made and manie wicked were condemned By meanes whereof the Romane common weale flourished and stood But when it was come to the Tyrannie of one it suffred Neroes Domitians Caligulaes and Commodoes and other like pestiferous persons Euen so when excommunication was turned to one man thou maist often times sée him with great abuse excommunicate others who is himselfe excommunicated and cut off both from Christ and from the true Church which thing is in no wise conuenient to be doone For he that commandeth a man to be banished it is necessarie that he himselfe haue the right of the Citie And that the Bishoppes of Rome be excommunicate and be strangers from the Church A proofe that the Pope is excomunicated frō the Church Gal. 1. 8. the Epistle to the Galathians doth sufficientlie teach where it is said If anie man shall preach any other Gospel than we haue done let him be accursed And that they doe teach otherwise than doe the holie Scriptures it is so euident as it néedeth no proofe Further it is required that they which be excommunicate should be present neither can it therefore be that they which be in England or in Spaine should be condemned by them which be at Rome Of this matter as we haue aboue declared The Councell of Africke did the councell of Africke complaine And Cornelius the Bishoppe of Rome in the time of Cyprian sent backe to bee absolued into Africa those which were there excommunicated Tertullian And Tertullian in Apologetico Chapter 39. writeth that iudgements were giuen in the Church with great consideration as with them that were assured of the sight of God and that there was a singular prouidence of the iudgement of God the elders or Priestes sitting as chiefe who attained vnto the degrée and honour not by reward but by testimonie that is to wit because they were allowed for their life maners 11 There is a saying of some The opinion of them which say that excommunication is not needfull that in times past séeing Magistrates were Ethnickes excommunication might take place but not at this daie when as the Magistrate is a Christian who with the sword and ciuil punishments taketh awaie euill from among the Cities and Church But let these men know that there be manie vices whereat the ciuill lawes do wincke as adulteries drunkennesse euill talke and such like kind yet cannot those things be suffered of the Church Againe the Magistrat doth oftentimes punishe by monie by a certaine exile and prisonment for a time which punishments being performed he restoreth them to be citizens neither requireth he anie repentaunce but the Church cannot reconcile vnlesse they be such as be penitent Wherefore let not iurisdictions be confounded The difference betweene ciuil power and ecclesiastical power in reconciling Let one be ciuill and an other Ecclesiasticall Yet doe we not denie but that princes or a Magistrate hath that principall power by which although he exercise not all offices and all Arts in a common weale yet doeth he prouide that all things be doone in due order 1. Chro. 15 25. c. 2. kings 12. 2. king 18. 4 2. kings 22. c. And if so be that the ministers of the Church behaue not thēselues well he correcteth them as Dauid Ioas Ezechias and Iosias reformed the religion and Priestes 12 Now let vs sée When excōmunication must be vsed Augustine The Donatists when excommunication must be vsed Augustine in the 3. booke against the Epistle of Parmenianus and in manie other places against the Donatistes writeth that the same must be vsed when there is no danger of schisme The Donatistes did vrge him obiecting that the Catholikes haue no Church because they wanted excommunication On the otherside Augustine obiected Cyprian who in his Sermon de lapsis Cyprian complaineth that certaine bishoppes of his time were greatlie corrupted who notwithstanding the poore did starue they would possesse plentie of siluer they drew lands vnto them by craftie practises and by manifolde increasing of vsuries they made their gaine the greater from whom neuerthelesse Cyprian did not seperate himselfe and yet neuerthelesse we must not beléeue but that he had a Church Therefore Augustine saide If it maie be doone without schisme let it be had if otherwise let vs staie our selues For that would be to séeke destruction and that which was inuented for charitie sake would be repugnant vnto charitie He also bringeth the parable of the tares Mat. 13. 29. The parable of the tares wherin Christ would not haue the tares plucked vp least the wheate should be destroied together with it And he calleth to minde the example of Christ Iohn 12. 6. Mat. 26. 21 Iudas communicated with the Lord. who forbare Iudas whom he knewe to be a thiefe and did communicate with him in the institution
for their owne quietnesse faine and dreame vnto themselues a certain tranquillitie and peace in the Church the which it is vnpossible to haue The church cannot be wel gouerned without troubles disquietnes if they will rightlie féede the flocke of Christ For they cannot haue al things at rest and quietnesse vnlesse they will winke at faultes The Synode of Nice assuredlie had no respect vnto these things An example of the Synode of Nice when it condemned Arrius and his fauourers whereas yet a great part of the learneder and mightier sort of the world fauored him wherby afterward much troubles followed in the Church in such sort as welnéere the whole world was shaken Neither did the Lord Iohn 6. 16. when manie were offended because he spake hard things and difficult to be vnderstood desist therefore from preachers of the trueth but turning to the twelue said Will ye also goe awaie Ibid. ver 67 They saie that we set foorth things vnpossible because if the greater part of the Church bée corrupted who shall excommunicate Wée aunswere that that which our aduersaries vnderstand is vnpossible to wit that the whole Church or the greatest part thereof should be all infected with one and the same kinde of vice so as there should not manie times happen repentance and amendement in the meane while Ouer this why are not vices which grow resisted at the beginning We must not expect till a disease inuade the whole bodie Whereof comes so great a corrupting in the Church Neither commeth it otherwise that in so populous a Church the multitude should be corrupted but because they intermitted this discipline If the Elders and principals of the Church had not ceased but continuallie had deliuered vnto the people to be excommunicated those whom they perceiued to be past amendement the whole Church should not so welnéere wholie haue béene defiled 15 And when they demaund What is to be done if the people consent not vnto excommunication What shall be doone if it happen not that excommunication of the offenders is not obtained by the consent of the people I will aunswere that this at the leastwise must be regarded that the Pastor distribute not the Sacraments vnto them that be condemned conuicted of manifest crimes Chrysost That sacraments must not be imparted comē polluted Chrysostome said that he would rather spende his owne bodie than impart the Sacraments vnto polluted men And in the meane time he ceaseth not to perswade by all meanes that this censure should be restored Augustine The best time to excōmunicate And it will as saith Augustine be a most fit time to obtrude the same when the Church is afflicted with calamities for then the mindes of the people are more readie to receiue sounde doctrine Wherefore although we haue this feare of these fathers in suspect yet doe we not discredite this father as though he had not by firme and strong reasons contended against the Donatistes The heresie of the Donatists For they said that the vniuersall state of Christianitie had no Church because betraiers of the holie bookes were admitted to the communion of the Church and polluted all things Further who in comparison of themselues condemned all other Christians released their owne from the seueritie of the Censure and in their congregations suffered most vnpure men such as were the Optatians the Gildonians and the Primians In fine they were not able to conuince those whom they had accused of betraying the holie bookes as Caecilianus and others of like sort in the Acts before Constantine the great they did nothing 16 Nowe must we intreate to what end excommunication must be vsed Vnto what end excommunication is vsed First of all least the Church should haue euil report Secondlie that he being so cast out might be amended Further that others should not be corrupted A similitude in like manner as by one scabbed shéepe the rest also are infected Fourthlie that the seueritie of this iudgement might terrifie from sinning Finallie that the wrath and punishments which are sent by God maie be auoided For while man doth chasten the hand of God withdraweth punishments but if that they cease God prosequuteth his iniuries And excommunication was chiefelie inuented for the restoring of his principall and inwarde communion with God And we ought alwaies to remember with our selues 2. Cor. 10. 8 that authoritie is giuen not to destruction but to edification of the Church They are enuious to these graue and lawfull causes Against thē which excōmunicate for monie which onelie for the paiment of a little coyne and monie doe bring in excommunication and oftentimes vse this diuine sword against them which are not able to paie séeing such are rather to be accounted worthie of mercie than of punishment Again because in common weales there be ciuill tribunal seates of Magistrats therefore this punishment should séeme to be lesse in this kinde of crime than in others Nor doe I speake this as though I thought that the Censure of the Church hath no place against those which deceiue circumuent and withhold other mens goods especiallie when they will not be amended But this onelie I lament that they persecute this kind of fault onelie leaue vnpunished adulterers drunkards backbiters and other such like wicked persons Besides forth because many being paide they absolue from excommunication whē as they haue had no triall of repentance or chāge of life We must not excommunicate for light causes Irenaeus reprooueth Victor The sword must not be drawen out for light causes Therefore Irenaeus not without a cause reprooued Victor the bishop of Rome for that he would excommunicate manie Churches of Asia for no other cause but because they would not consent with the Romane Church for the celebrating of Easter Which example must not so be taken as though for the feare of a schisme we shuld not vse excommunication séeing it is therefore recited by vs for that the causes of this censure must be great 17 But of what affection they ought to be which doe excommunicate Of what affection they ought to be which do excommunicate this we maie saie that doubtlesse great pitie and mercie ought to be vsed and that they ought so to be prepared in minde as if they should plucke out their owne eye A similitude and cut off their owne hand or foote For if we be members all of one bodie how shall not we woonderfullie sorrow when one member is to be pulled awaie from the rest of the bodie When Tiberius should subscribe to the death of anie condemned person he was woont to saie Tiberius Caesar I would I could write neuer a letter Which thing if it were men would be the more carefull neither should there so manie vniust sentences in excommunication be suffered Hereby appeareth how greuously the Iewes sinned who being prouoked through anger and hatred caused
diuerse others were catholike before the Romane Church was planted Besides foorth let vs consider that the Catholike church was in old time called the Church of Christ not the Romane Church From whence came this addition What mortall man hath made this article of the faith We saie and professe in the Créede that Wee beleeue one holie Catholike and Apostolike Church These words haue they transformed into the Romane Church But by what licence and power they haue doone this vnlesse they confesse their owne ambition they are not able to shewe And as to mens arguments if this title should be giuen vnto anie it had béene conuenient for the citie of Ierusalem séeing Christ did their teach and was fastened to the crosse from thence ascended into heauen and from thence sent his Apostles to preach Why the Church of Ierusalem was not preferred as fles◠But there were manie causes for the which that Church was not appointed the first of all The Apostolike men which at the first time floorished therein were godlie and modest and therefore sought not after such primacie Againe there happened a certaine emulation I will not saie hatred betwéene the Iewes and Ethnickes which were conuerted vnto Christ And as the Iewes were most sure holders of the ceremonies of their forefathers so attempted they to obtrude them vpon the Gentiles which indeuour being perceiued the estimation of that Church was obscured Besides these things that place after the destruction brought in by Titus and Vespatian was not famous nor noble for so much as no kings and Monarches had anie abiding there And it is manifest enough that the primates of Churches followed the ciuil magnificence To this the Patriarches of Ierusalem in processe of time were not constant in the true faith but did pollute thē selues with heresies Wherefore they were the lesse famous And therewithall penurie and pouertie was adioyned which was a great hinderance vnto the primacie That Church was not so plentifullie inriched as were the Churches of Rome Alexandria and Constantinople But to returne whence I came If antiquitie if the conuersation of Christ and his Apostles and the original of the Gospel wrought not that the Church of Ierusalem should bee or be called Catholike how can they imagine that the Romane church had it Perhappes they will saie Of Peter But of this I will speake hereafter And to the matter now in hand let vs affirme that all churches as touching the thing it selfe so they retaine faith and the word of God with iust synceritie be Catholike and also equall But if we shall beholde not the thing but the accidents to the iudgement of ignorant men that excelleth others which excéedeth in riches and great estate of princes And as for godlie men that Church is more excellent than the rest which is more honourable in the giftes of God and graces of the spirit 7 Further our aduersaries are most manifestly founde to be plunged in those crimes of which the Apostle hath pronounced 1. Cor. 6. 10 The Papists are guiltie of those crimes for which Paul saith men are excluded from God that they which doe such things haue no part in the kingdome of God What place therefore shall we giue them in the Church Vndoubtedlie they be Simonites Sorcerers bloud suckers raisers of warres men giuen to lust they abound in more than Persian or Sybariticall riotousnesse They haue no leasure for the word of God they preach not they féede not the flocke naie rather they fill all things full of offences And in the meane they did nothing but iangle of Peters and Pauls from whom they are more distant than heauen is frō earth Lastly they wil not suffer vs to deale with thē They suffer none to deale with them except they wil cōmunicate with them in the Masse vnles we communicate with them in the masse wherin doe hang so manie faults as in this place cannot be declared But it maketh no matter The faults and corruptions thereof in these our daies are so manifest as they haue no more néede of one to set them foorth One thing onelie I will alleadge that they propound bread and wine there to bee adored which if a man shall refuse to worshippe he is vtterlie vndone both in life and goods Wherefore séeing there be so iust and so manie causes of our departing from the Papacie our separation séemeth verie much worthie to be praised not to be disallowed But least we should dissemble anie thing nowe let vs bring those things which they are woont to obiect against such causes 8 First they saie The first obiection Whether the authoritie of the worde of God depend of the Churches iudgement that it is neither rightlie nor orderlie done by vs who measure the Church by the word of God when as we should deale otherwise namelie that the word of God should be established by the authoritie of the Church Briefelie they would that the vertue and power of the Church should be preferred aboue the worde of God To confirme this Hosius Hosius the bucklar of the Papistes in our time alleageth that which was spoken by Christ Mat. 18. 17 If they will not heare thee tell the Church Now thou séest saieth he that there was a Church of the new Testament when there was no written worde thereof Some men answer that Christ ment this of the Church that was to come and should be gathered by the preaching of the Apostles but not of that which was extant at that time In the time of Christ the Church had the written word This answere I allow not séeing the Church was euen then neither did it want the word written as this man faineth that is to wit the bookes of the olde Testament Out of those doubtlesse did Christ and the Apostles confirme their doctrines Wherefore Paul in the Epistle to the Romanes speaking of the olde Testament saieth Rom. 15. 4 Whatsoeuer things are written before time are written for our learning that wee through patience and comfort of the Scriptures might haue hope Vnto Timothie he saieth The whole Scripture giuen by the inspiration of God is profitable to teache and conuince to correct and instruct that the man of God may be perfect 2. Tim. 3. verse 13. c. Vnto the same man also he writeth Attend thou vnto reading c. Of the Thessalonians it is saide in the Actes of the Apostles Act. 17. 11. that they hauing heard Paul searched out of the Scriptures whether the things were so as he had taught But our aduersaries fetch their Argument further and affirme that the Church of God was before Moses which neuerthelesse had no Scriptures Whether the word were written before Moses time for they account the bookes of Moses to be most auncient of all Which I would easily yéeld vnto if they would speake of those that be now extant But howe doe they knowe whether that olde Church had anie diuine bookes
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
the Bishops Councels To conclude this controuersie is betwéene vs and our aduersaries namelie whether the Church can erre We ioyne thereunto the worde of God by which if it deale and define we will graunt that the same doeth not erre But the Papists iudge that it is so greatly ruled by the holie Ghost that although it decrée anie thing besides or against the worde of God it doeth not erre and therefore they will that the same should rather be beléeued than the Scriptures of God But while they stand to that opinion they dissent the whole world ouer from the fathers who alwayes in their Councels confirmed their decrées by diuine Oracles 11 Our aduersaries procéede and craftily assault the trueth with a certaine saying of Augustin Contra Epistolam Fundamenti The saying of Augustin I should not beléeue the Gospell except c. expounded Look part 1. pl 6. Act. 7. part 4. pl. 4. Act. 12. There the man of God writ I shoulde not beléeue the Gospel vnlesse the authoritie of the Church mooued me withall Vnto these wordes they adde a rule of Logicke wherein it is saide that for the which euerie thing is like that thing it selfe is more like But they ought to haue knowen that if we shoulde deale by Logick that rule is true onelie in finall causes For if a man for healthes sake vse a medicine health is rather desired of him than the medicine But in efficient causes nothing is this waie concluded vnlesse the whole and full cause shall be brought For if one will saie that a man is made drunken with wine he cannot thereby prooue that the wine is more drunke because the whole cause of drunkennesse is not in the wine For it is required that it should be digested in the stomacke and that vapours bee stirred vp to trouble the braine Further if one shoulde learne of his maister the eloquence of an Orator it shoulde not therefore be concluded that his maister is better than he in making of Orations because the maister is not the whole cause of his learning There is besides required a wit and also a studie and diligence But the Church of which we nowe speake is not the whole cause of our faith it onelie publisheth preacheth and teacheth Also there is néede of the holie Ghost to lighten the mindes of the hearers and to bend their willes to imbrace those things which bee spoken Therefore Augustine wiselie wrote Vnlesse the authoritie of the Church had mooued mee withall and did not put simplie mooued What is to be affirmed of that that the Church hath giuen iudgement touching the holie Bookes 12 They are woont also to prattle vnto vs that the Church hath giuen iudgement of holie writ allowing some part and reiecting other some For it disallowed the Gospell of Nicodemus the Acts of Peter diuers Reuelations of the Apostles the Booke of the shepheard and such like And on the other side it imbraced the foure Euangelists which we now haue the writings of the Apostles which are at this daie read in the Churches By which iudgement they decrée that the authoritie of the Church excelleth the holie scriptures Howbeit this kinde of reasoning deriued from iudgement is weake because there be men of sharpe wit found which can discerne betwéene the right verses of Virgill and the wrong and betwéene the naturall workes of Aristotle and the counterfeit who neuerthelesse are a great deale lesse learned than Virgill or Aristotle 1. Iohn 4. 1 We are also commaunded To trie the spirites and to put a difference betweene God and the diuell and yet we be not equall or greater than God Howe then doeth the Church of God behaue it selfe towardes the words of God put in writing It preserueth and faithfullie kéepeth them it publisheth defendeth maintaineth them it is like a Notarie which faithfullie retaineth testaments with him whereas he is able to doe nothing beyond the last will of the Testator for if he should chaunge or inuert the same he should not be counted a faithfull Notarie but a falsifier and counterfeiter of testaments The Church in no otherwise hath and preserueth with it the holie Scriptures when as neuerthelesse it maie not either change or inuert or amplifie them But séeing they contend with an obstinate minde that the authoritie of the Scriptures dependeth of the Church why doe they not produce some Canon or decree of some Councel by which the holie Scriptures be ratified The holie scriptures haue not béene ratified by any decrée of Councels The primatiue Church of the Christians found the writings of the olde Testament to be firme and by them allowed and established the articles of our faith After this succéeded the Bookes of the Apostles written by the inspiration of God the which Bookes no decrée of men hath fortified For the wordes of God are not subiect to the will of men but on the other side whatsoeuer thing the Coūcels of the Church haue decréed they alwaies were careful to confirme them by the words of God euen as it may be prooued by all the Synodes which were of best note I am not ignorant that certaine Councels made rehearsall of the Bookes of God which also some of the olde Fathers did howbeit the faith of the diuine Scriptures was of force among the Christians long before the recital which they made Moreouer in their Catalogue are founde certaine bookes either past or abolished the which our enemies affirme to be most Canonicall The Books of the Machabées For out of the historie of the Machabees they séeke to prooue their Purgatorie when as neuerthelesse it is easilie shewed out of the writings of the old Fathers that that booke is not in the holie Canon 13 Some being ouercome by the force and power of the trueth preferre the worde of God aboue the Church but they will ouerrule tyrant like and retyre themselues to interpretations which they will haue to belong onelie vnto the Church Whether the exposition of the Scriptures belong to the Church namelie the Romane Church so that in verie déede they are not subiect to the word of God but doe account it to bée subiect vnto their decrées But howe faithfull interpretours they be and how iust expositions they make euerie one maie perceiue by these things which I will here adde Anacletus saide Interpretations of the scriptures Iohn 1. 41. that Peter was called Caephas of the Gréeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was head of the Church But how straunge a thing it is that the Hebrew or Syrian worde should take his deriuation of the Gréeke tongue all men perceiue Christ reaching out the cup in his supper Drinke ye all of this saieth he Mat. 26. 27. The Romanists in their interpretation saie Drinke not ye all of this Let the laie men or vnlearned be content with the bread let onelie the Priests receiue both kindes In the Epistle to the Hebrewes Matrimonie is
called honorable amongst all men Hebr. 13. 4. And vnto the Corinthians it is written 1. Cor. 7. 9. They that doe not containe let them marrie Ibid. And it is better to marrie than to burne But they by their decrées and expositions exclude a great part of the world from marriages namelie all the holy Ministerie Exod. 20. 4. The Law of God commandeth that we should not make vnto our selues images to worship them these men commaund that images should be had and worshipped Col. 2. 16. Paul saieth Let no man iudge you in meate and drinke These in their interpretations haue peruerted this libertie and haue brought in a most seuere or rather ridiculous and superstitious choise of meates The holy scripture hath decréed That we by faith are iustified without workes Rom. 3. 28. They by their exposition affirme that wee are also iustified by workes Therefore their glosses be verie much against the text Neither are their interpretations anie thing else than corruptions Where the word of God commaundeth that we should set our mindes on high their interpretations draw vs downeward This power of expounding the scriptures haue the Popes therefore drawen onelie vnto themselues or vnto the Councels to the intent that they might after their owne pleasure bring in straunge opinions into the Church and contend against the worde of God howsoeuer they thought good Neither did the Iewish high Priests Scribes and Pharisées otherwise behaue themselues But Christ receiued not their peruerse interpretations Matt. 15. 4. c. Christ reiected false interpretations God commanded in the Lawe that children should obey their parents But the Priests being driuen by couetousnesse tooke away the strength of this commaundement in absoluing of children from the burthen of maintaining their parents perswading them to offer excellent and riche giftes the which should profit their parents much more than sustenance The Lord hath cryed out also against this craftie interpretation he testified that the commandement of God is made voide Matt. 5. 33. Also by their exposition they haue lessened the strength of others and haue taught that some are of strength and some féeble Here also the Lorde hath gainesaide hath confuted their Sophisticall interpretations Matt. 5. 20. They also taught that men satisfie the Law if onelie they conforme themselues vnto the same Christ reiecting these peruerse glosses hath declared that the law requireth not onelie outward works but also good motions of the minde Wherefore there is no cause why the aduersaries should compell vs without iudgement to repose our selues in their expositions Augustine wrote bookes of Christian doctrine where he teacheth manie wayes to interprete the Scriptures but among thē there is not one wherin he sendeth vs vnto the Pope or vnto the church In obscure things he willeth vs to vse the skilfulnesse of tongues to consider those things which goe before and which followe to expound a doubtfull place by another place which is more easie and manifest and such like things Thou canst no where finde in the Fathers that the Scriptures are in such sort that this or that Councell hath interpreted the same after this or that maner 14 But hereat they crie out that it is sufficient that Christ hath saide Mat. 18. 17 If he will not heare the Church let him be vnto thee as an Ethnick and Publicane Howe that saying of Christ to wit that the Church must be heard is to be vnderstoode Vnto this I answer that it may séeme that Christ spake not there as touching the exposition of the scriptures but of brotherlie correction But setting this answere aside I saie that the Church must be heard so farre forth as it answereth or speaketh out of the word of God but if it bring forth onelie the deuises and traditions of men we must with deafe eares pretermit the same and specially then when it setteth foorth things that be against the worde of God To conclude we include the true Church in the word of God the which as a firme and certaine rule is fixed vnto it But as concerning power aboue the Scriptures The olde Fathers acknowledged not any power of the Church to which the word of God should be subiect which these men challenge to themselues the olde Fathers neither acknowledged nor sought In the Councell of Nice as the Historie of Theodoretus sheweth Constantine commāded the Fathers that were assembled together to define the controuersie as touching one substance of the Father and the Sonne by the Scriptures of the Prophets and Apostles there none withstoode him in saying that the Church of her own authoritie ought to iudge the controuersie because the same should not be subiect to the Scriptures but should rather haue them in her power Neither did they complaine that the Emperour plucked any thing from the Church séeing it subiected the same to the rule of the Scriptures 15 But they crie out that the Church is the pillar and ground of the trueth How that is to be vnderstoode which Paul saith The Church is the ground of trueth 1. Tim. 3. 15 as it is written in the first Epistle vnto Timothie Here I saie that the wordes of the Apostle must not so bee vnderstoode as though the Church doeth vrge confirme and compare her authoritie with the word of God The case doeth not so stande The word of God is of it selfe most firme it indureth for euer neither hath it anie néede to be propped vp by men naie rather it sustaineth all things Heauen and earth passeth Matt. 5. 18. the wordes of God doe not passe But the Church is the pillar and ground of the trueth so farre forth as it hath the word of god with it as it preacheth retaineth and kéepeth it within it selfe as it defendeth and maintaineth it neither is the word heard without it but not as though that ground did yéelde strength or authoritie vnto the word wauering or like to fall So farre forth then as it speaketh out of it it erreth not nor cannot erre Whether the Pope may erre in the matter of faith but speaking or dealing without it not onelie it can erre but it doeth erre But our men on Gods name doe also attribute this vnto Popes that in the matter of faith as they call it they cannot erre When as neuerthelesse it most certainelie appeareth that Iohn the xxj The heresie of Pope Iohn the xx◠most shamefullie fell séeing he affirmed that the soules of men perish together with the body or as some more modestlie say doe sléepe and shall finallie be raised vp when as our bodies also shall rise againe from the dead at the latter daie Neither did the Bishops nor Cardidinals whom they saie doe represent the Church resist the Pope that erred so soulie and shamefullie The schoole of Paris resisted him and so informed the French king of his errour as he forbad all his the Communion of the Pope
vnlesse he would repent and so he draue the Pope to recant I speake not of Peter who as testifieth the Epistle to the Galathians was iustlie and of due desert reprooued Gal. 2. 14. because he together with certaine others went not the right waie vnto the Gospell If thou wilt aske these men wherefore they thinke that Popes cannot erre as touching the faith they will answere that Christ said Luk. 23. 33. I haue prayed for thee Peter that thy faith doe not faile If they would transferre this vnto the Church it might after a sort be borne with séeing the faith of the Church which Peter did represent should indure euen vnto the ende But when as they applie that saying vnto the Popes they deale too impudentlie Why doe they not also applie vnto their Popes all things which are found to be said of Peter in the Scriptures Vndoubtedlie Christ said vnto him when he perswaded him to be fauourable vnto himselfe Mat. 16. 23 Get thee behinde mee Sathan thou art an offence vnto mee because thou vnderstandest not the things that be of God but the things that are of the flesh He also called him wheÌ„ he should haue bin drowned in the water Mat. 14. 31. Mark 9. 36 A man of little faith And in the transfiguration the Euangelist testifieth that he knewe not what he said Mat. 26. 52 Also the Lord commanded him that he shoulde put vp his sword into the sheath Which if the Popes woulde obserue the world perhaps should be quiet from warres Paule also vnto the Galathians in expresse words testifieth of Peter and certaine others that they went not the right waie vnto the Gospell Gal. 2. 14. All these things should most manifestly be applied vnto the Popes séeing they doe notablie agrée vnto them But these fellowes gather flowers vnto themselues and onelie vnto that purpose deriue those things which after a sort séeme to make vnto the establishment of power honour and tyrannie and thus they indeuour to leade awaie the faithfull from the word of God that they should not beléeue it but the Popes Councels Augustine Thus did not Augustine deale with Maximinus an Arrian Bishop vnto whom he said when he disputed with him Neither obiect thou vnto me the Councell of Ariminum nor I vnto thée the Councel of Nice séeing neither I am bound vnto this nor thou vnto that but let vs deale by the common testimonies of the Scriptures let matter contend with matter cause with cause and reason with reason 16 But of this part shall be saide ynough when I shall haue added this to wit that the thrée markes of the Church which are woont to be shewed by men of our side Which be the true marks of the Church according to Paul namely doctrine the right administration of the Sacraments and the care of discipline which these men cry out to be fained by vs and cannot be confirmed by the word of God are verie manifestlie found in the Epistle to the Ephesians whereof in the 5. Verse 25. Chapter it is written that Christ loued the Church and gaue himselfe for it that he might sanctifie it being clensed by the washing of water through the worde that he might make it vnto himselfe a glorious Church not hauing spot or wrinkle Hereof is gathered that besides an inwarde clensing which consisteth of the forgiuenesse of sinnes and of the sauing power of the holie Ghost there is required an outward word and Sacraments which the Apostle expressed saying By the washing of water through the word And the exercises of holie life he noted when he added That he might make it vnto himself a glorious Church without spot or wrinkle For by liuing godly the faithfull doe dailie laie awaie the affections and filthinesse of the flesh 17 Hosius when he perceiued that by these notes our Churches might easilie bee approoued Why Hosius reiecteth these marks of the Church hee maketh small account of them Because saith he it is brought to passe by Heretikes that they can not bee the markes of true Churches For he séeth that among vs the pure word of God is exercised the sacraments according to the institution of Christ administred and discipline not altogether neglected So as leauing those markes he bringeth in others all which he cannot finde in the Scriptures of God He saith moreouer Whether we iustly complaine that the â—aitie is excluded from the Councels that we vniustlie complaine of councels in that he will haue them to be assembled of Bishoppes onelie and that therein they will admit no place for laie men It hath alwaies saith he béene doone after this sort Whereuppon of the fathers the Councels are oftentimes called Episcopalia that is Bishops Councels Indéed so are they oftentimes called because the greater part of them that méete together are Bishops And if they be compared with others they haue the preheminence séeing they be estéemed as better learned in the scriptures and more skilfull of Ecclesiasticall matters Yet are they not alwaies called after this manner For oftentimes they be called Councels of the Church Christian Synodes c. Neither is it soundlie prooued that by reason of the name or ioyning together onelie Bishops were in the councels and laie men excluded The Emperours were preseÌ„t and subscribed to the decrées of the Councels Oftentimes the Emperours were present and not onelie were present but also subscribed together with Bishops vnto things that were concluded Constantine in the 6. Synode Basil in the 8. who said he subscribed that he might imitate the godly princes Constantine the great Theodosius and Martianus all which as he saith subscribed vnto the councels Theodoritus in his historie recordeth that Constantine the great commanded the Fathers that they should discusse the controuersie then in hand by the Scriptures of the Apostles and Prophets Who séeth not that it is a farre greater matter to prescribe vnto iudges the forme of dealing than to subscribe vnto things that be iudged There is also extant a certaine Epistle of Eusebius Pamphili in the volume of the councell of Nice which he wrote vnto the men of Caesaria He saith that the Emperour was present at the councell Constantine in the Councel of Nice commanded the Fathers to subscribe and commaunded the Bishops that they should subscribe and he saith that he diligentlie examined the matter and declared that the sonne is begotten by the father being of one substance with him not by natural reason or by partition To do these things is not to be present in the councel like a stock or looker on but he did his part among the Bishops Panormitan Did not PanormitaÌ„ also write that we must rather beléeue a laie man that speaketh out of the Scriptures than the Pope if he deale without the word of God But against vs they obiect the act of Augusta Pulcheria which was sister vnto Theodosius the yonger also the wife
of Martianus being a wise woman and well commended She in her Epistle vnto Strategus in the Prohems of the councell of Chalcedon The example of Pulcheria to Strategus commaunded that out of Nice a citie of Bithinia where she would haue had the councell which afterward was translated to Chalcedon should be expelled al the cleargy men and Moonkes to the intent that they might leaue the place voide and frée vnto the Bishoppes and that the matters might not be molested by them The Argument is of an Act or example which is not of force In verie déed that woman was in other things godlie and wise but in this act shee cannot be allowed Neither is it thus doone by our aduersaries at this daie In the councell of Trent and in manie other together with Bishoppes there sate Abbots general Masters of the Franciscans of the Carmelites of other orders which were not bishops 18 Fricius also a Polonian The iudgement of Fricius of Polonia an excellent learned man iudgeth that the Legates of the kingdomes and Prouinces of Christianitie should be admitted vnto these kindes of Actions of the church But setting aside the reasons of men I thinke we must haue a regarde vnto the first councell which is in the 15. chapter of the Actes of the Apostles Acts. 15. ver 22. 23. The Apostolicall Councell ought to bée a paterne vnto all Councels This for so much as it was holie and Apostolicall ought to be accounted for a law and rule to all councels There the Apostles establishing the decrée of Christ saide So it seemed good to the Apostles and Elders with the whole Church Afterward they béeing minded to write thereof to the Antiochians wrote letters after this manner The Apostles Elders and brethren c. These things do plainelie testifie that not only the bishops but the other mēbers of the Church haue place in councels And as to that which we cōplained of the Church of Rome they alleadge that the same hath alwaies had singular authoritie among the Christians The power of the Roman Church exceeding her boūds hath brought great losse vnto the Church Vnto this we answere that whatsoeuer power the church hath the same ought to be vnto edifying Let nowe the Romanistes themselues take héede that they edifie the bodie of Christ They haue raised vp infinite contentions for the maintainance of their primacie and for that cause they stirre vp most bitter contentious troubles to the intent they maie obtaine and kéepe the same They diminish the Church of Christ they shorten it and contriue it in a narrow roome For all those which will not acknowledge their primacie they excommunicate and cast out from the communion of the faithfull Furthermore they lay vpon men an intollerable burthen of mens traditions Besides the Canons of the Councels they haue adiected innumerable decrées and decretals their Sext their Clementines their Extrauagant constitutions Thus the Church is charged by them with most gréeuous burthens so farre is it from being eased The complaint of Augustine for the burthen of Ceremonies in his time Augustine in his time complained that the Church of Christ was more charged than in old time the Church of the Hebrewes was I beséech you what would that father now saie if he should behold our times which is now so gréeuouslie pressed with superstious rites and manifold traditions as it is altogether oppressed Of the Romane Church it maie fitlie bee said In vaine doe they worship me Esa 29. 14. teaching the doctrine and precepts of men But let vs consider to what end they so extoll the power of the Romane Church Certainelie for no other cause but that they may easilie obtrude their traditions and euerie fained thing Why they so greatlie extoll the name of the Romane Church so as with hearing the name of a decrée letter or tradition of the church of Rome we should straightwaie giue a blind consent 19 When we demaunde of them how so great a power happened vnto the Church of Rome they saie and especiallie Cardinall Caietanus From whence they claime the Roman power Before pl. 3. Act. 1. that it came by Peter For Christ as they saie when he knewe that he shoulde goe from hence into heauen left that Apostle to be his vicar vppon the earth But we demaund why had not other Churches the Popedom from Peter Because saie they they were not properlie or peculiarlie appointed or ioyned vnto Peter They faine that before Peter was anie where Bishop the Popedome was a wandring and flittering thing namely that there it should be wheresoeuer Peter abode At the last as they trifle he setled himselfe in the Church of Rome But séeing they iudge also that Peter before he went to Rome was also Bishop of Antioch why doe they not attribute the Popedome vnto that seate especiallie séeing they celebrate euerie yeare the feast of Peters chaire whereby they declare that they renewe the memorie of his being bishop in Antioch Yet must we not beléeue that the Church of Antioch was planted by Peter For it was before that Peter went thither He no doubt was at Ierusalem with the rest of the Apostles Acts. 15. 4. 7. as it is in the 15. of the Actes when that great contention sprang vp among the beléeuers of Antioch as concerning the Legall ceremonies of Moses whether they should be obserued or refused All which cause was referred to the Apostles at Ierusalem Whether Peter leauing his byshopricke of Antioche went to Rome 20 But they faine that Peter went afterward vnto Rome and forsaking the bishopricke of Antioche tooke vpon him the bishopricke of Rome But how knowe they that Peter going to Rome kept not to himselfe the byshopricke of Antioche As though wée sée not dailie that the Byshop of Paris London Artois and Augusta doe goe to Rome yet do not renounce their byshoprick But let vs graunt them that they desire let them at the least wise shew why they gaue not the second place vnto the Church of Antioche next vnto Rome Truelie they made the Patriarche of Alexandria to be chiefe séeing that Church was founded and planted by Marke an Euangelist not an Apostle Further in the Councel of Chalcedone they depriue the Patriarche of Alexandria from his place giuing vnto the Byshop of Constantinople the second place next vnto the Romane Byshop whenas neuerthelesie it appeareth that the Church of Constantinople was founded by none of the Apostles whereby is gathered that Churches haue not gotten their honour or degrée of the founders otherwise the Churches of Ephesus Ierusalem Corinthe and Thessalonica and such like which had the Apostles their master builders should be preferred aboue Alexandria Constantinople many other famous Churches than that which they by the decrée of the Canons haue beene lesse estéemed And as touching Peter it is verie vncertaine to the most learned men whether he came to Rome Whether Peter
were at Rome how long But forasmuch as the Fathers and the greatest part of the Ecclesiasticall historiographers affirme it I will not denie it But this I will boldlie affirme that hée liued not 25. yeares bishop of Rome as they woulde and that this is altogether against the course of times and against the holie Scriptures 21 But that is of verie small weight and ridiculous which they feigne namely that the Popedome of the Church of Rome ought to be preferred aboue the Church of Antioch and other Churches where Peter liued because hée died at Rome and no where else Therfore say they al those which are created Bishops of Rome do not onely succeed Peter in the bishopricke but also in the Popedome What of this shall there be more attributed vnto the death and Crosse of Peter than of Christ If Peter were slaine at Rome Christ was fastened to the crosse at Ierusalem I woulde moreouer heare of these men how it comes to passe that the bishops of Rome succéede Peter in the Popedome and that the bishops of Ierusalem succéede not Iames in the Apostleship and become not Apostles in like maner as the Romane bishoppes be Popes Heere they feine a difference out of mans reason but not out of the holy Scriptures Their reasō why those of Ierusalē receiue not the Apostleship from Iames as the Roman Byshops doe the Popedome frō Peter that the Apostleship was a dignitie of persons which together with the persons them selues was extinguished but that the Popedome is a function so necessary in the church as the same ought to be continued and indure perpetually When we afterwarde demaund of them whether they thinke that by the will of God or by the will of Peter the Church of Rome hath the Popedome and we say that that seemeth to be done by him because if he woulde haue gone away from Rome and haue gone to another Church and there haue died doubtlesse the Popedome should haue béene there appointed and not at Rome Héere they chase while they will that the Popedome should by the lawe of God be tied to the seate of Rome But setting aside the holy Scriptures out of which they haue nothing to make on their side they flie vnto féeble traditions A Fable touching Christ and Peter I will not say vnto fables they say that Peter when he was at Rome and the Christians there were most cruellie tormented vnder Nero at the last was perswaded by the brethren to goe from thence Who being come vnto the gate of the Citie saw Christ come to méete him When he had séene him he said Lord whither goest thou And he made answere vnto him I come to Rome that I may be there crucified againe By which answere they say that Peter knew he should die at Rome Hereof therefore these pleasant followes gather that the Popedome was confirmed to the seate of Rome and not to any other Church And they alledge an example of Marcellus Bishop of Rome A supposed example of Marcellus in verie déede not true but counterfait wherein hée writing vnto the men of Antioch saieth that the seate of Peter was sometime with them the which was afterward by the will of God translated vnto Rome These things are brought by them which they vtter being destitute of better arguments They haue not one out the holy Scriptures but they onely deuise wilie subtilties to confirme false doctrine They did feine that God chose Rome as the most mightie and most noble Citie of al the worlde wherein he might place the Popedome Neither doe they sée that it was his old maner and propertie to choose things base and abiect as Paul in the first Epistle to the Corinthians 1. Cor. 1. 26 and the holy Scriptures in manie places testifie Whether the Apostles were Byshops any where 22 But as to this matter it séemeth much more likely that the Apostles were neuer Bishops for their charge was to trauell throughout the world to preach Christ and to raise him vp Churches in cities townes But the office of bishops is to reside in their Churches The office of a byshop and continually to féede the shéepe committed to their charge The Apostle Paul in the Epistle to the Ephesians put a difference betwéene Pastors and Apostles Ephe. 4. 11. but they of Apostles make Bishops Whether how Iames was bishop of Ierusalē I am not ignorant that it is declared by certaine of the most auncient writers that Iames the Apostle the brother of our Lorde was Bishop of Ierusalem This indéed they saie but the holie scriptures teach no such thing I suppose he was a great while at Ierusalem and from thence with his Councel studie and paines taking did helpe the Churches néere about I meane the Churches of Syria and Palestine but that he liued bishop in that Church I am not perswaded For the verie which cause I thinke that Iohn remained a good while at Ephesus to the intent he might both confirme and instruct the Churches of Asia which vndoubtedlie were verie manie And to speake that of Iames which commeth to minde by the waie Clement the Bishop of Rome and as they will haue it the successor of Peter calleth and saluteth him by the name of Bishop or Pastor of all the Churches of Christ But as touching this matter I will not contend ouermuch But if I shall graunt that the Apostles were Bishops I will aske our aduersaries where was the Bishops seate of Paul It cannot be denied but that they also ascribe the same vnto the citie of Rome How saie you Whether Peter and Paul could be Bishops both at one time at Rome Cardinal Pole Was Paul also made Bishop of that citie when as Peter liued Bishop there It is not méete that two should be Bishops at one time of one and the selfe same citie Cardinall Pole writing against Henrie the 8. King of England feineth that the bishops See or seat Apostolike of Paul was set as a graft in the Bishops See or Apostolike seat of Peter so as both together grue vp into one function All men sée these things to be lies and therefore feined because our aduersaries wanted other iust defenses of their lies If the thing might bee doone after this sort A decrée of the Synode of Nice wherefore did the Synode of Nice afterward charge that no Bishop in any Church shoulde bee ordained while the former Bishop were yet liuing And it gréeued Augustine verie much he hauing no knowledge of that Canon Augustine while Valerius the bishops of Hippo was yet liuing that he was appointed bishop of that Church But to returne to Paul We which from the Gentiles are conuerted vnto Christ ought rather to haue respect vnto Paul than vnto Peter Gal. 2. 7. séeing as it is in the Epistle to the Galathians the Apostleship of Peter had respect vnto the circumcised and the Apostleship of Paul
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
which come from them to our Churches and we reuerence and reade the selfe same holy bookes which they vse Antichrist in the temple of God 2. Thes 2. 4 And by this reason we vnderstand Antichrist to fit in the temple of God because vndoubtedly such a one he was in times past and so by many he is estéemed and called because he stil retaineth as I haue sayd some steppes of the Church 42 When they vrge vs as touching a visible Church Howe the Church is visible we answere that iustifyed men which truely beléeue in Christ be bodily and visible albeit that those differences namely Faith and Hypocrisie by which the true members of the Church differ from the wicked caÌ„not be discerned with eye Whereof it comes to passe that the partes of the Church can not in sense be discerned from hypocrites But as to that precept Mat. 18. 17. How farre foorth that precept â—eâ— the Church bindeth Tell it the Church we say that the same is in the order of affirmatiues Which kinde as the Schoolemen say dooth in déede binde men perpetually but not so as it requireth an execution in euery place moment and case but then onely it ought to be when it is possible and profitable They that are corrupted must be shewed to the Church where and when there is a Church which may he come vnto Euen as we iudge of Baptisme For it must be prouided that euery faithfull man if it be possible may be baptised but when he cannot haue a minister he is excused When in the time of Constantius welneare all the Churches in the East were gouerned by the Arrians vnto what Church should it haue bin tolde If thou aunswere vnto the West Church I reply that all men could not goe thither neither would the Tyrant haue permitted it I wil adde moreouer that godly men so long as they were constrayned to be in the Popedome and could not haue their assemblies else where if they had thought that they should haue profited any thing in correcting of manners and in procuring any way the glory of God or saluation of others they should haue shewed that which was requisite vnto the Byshops and Pastors for that time giuen if they might not doe it among their owne But now whenas it hath séemed good vnto God to rayse vp famous men such as were Luther and Zuinglius The famous meâ— Luther and Zuinglius raysed by God to restore Churches who haue planted innumerable Churches it was méete that godly men setting aside the relickes and remnantes and slender steppes of the Church should repayre thither where they might both deale and liue according to the word of God by that meanes they should continue in themselues through succession the faith Apostolical life conioyning themselues with their forefathers which liued rightlie sincerely in the primatiue Church 43 Nor would I haue them ignorant that the further they haue gone the woorse alwayes are their dealinges become which we may gather not onely by the former similitude of the decayed building but also by an other namely of wine An exceâ—… similitude the which at the first being of it selfe mightie and strong is praysed of all men wherwith if there be any water mingled afterward the wine in déede remaineth stil although more vnperfect and the more that it is stil delayed the lesse it retaineth of the purenesse of the wine And if might be brought to such a passe that in the end the wine would be ouercome by the water so as of the wine onely the colour after a sorte might be perceiued and some token although but small of the first taste Thus vndoubtedly is it come to passe in the Church with the puritie of the worde of God and administration of the sacramentes since the traditions of men were begunne to be blended which as they haue dayly more and more increased so haue they made féeble the purenesse of doctrine and mysteries And at the last it is come to passe that those thinges which most of al doe establish a Church haue after a sort vanished away So as whether the Church of Rome haue ceased to be the Church or else be so infected corrupted as nothing in a maner remaineth sound therin we being separated froÌ„ thence are not worthie of blame but rather of prayse especially when we goe vnto the Catholike and Apostolike Church because the Church from which we separate our selues wanteth both For it is no more Catholick because it hath transformed the vniuersall Church into the Roman Church And Apostolick it is not séeing it differeth most far from the doctrine and ordinances of the Apostles We haue departed from them which will be built vppon Peter and his successours be come to that Church which leaneth only vnto Christ the surest foundation We haue departed froÌ„ theÌ„ which build chaffe haye stubble that vpon a strange foundatioÌ„ we are come thither wheras siluer gold precious stones are for the most part builded vpon Christ himselfe An obiectioÌ„ touching the multitude cleauing to the Pope confuted 44 They presse vs much with multitude and boast that Fraunce Spaine and Italie make on their side but herein they are dubble deceaued and deceaue others First of all the greater part of Christendome haue departed from them or take not part with them Secondly the multitude is no certain note of the Church In the most populous countrie of the Israelites God saith vnto Elias 1. King 19. 18. that he had kept onely seuen thowsand vnto himselfe which bowed not their knée vnto Baal And of the séede that was cast vppon the ground Matt. 13. 8. onely the fourth part fell vppon the good ground And it was said by Christ Luk. 12. 32. Feare not thou flocke because thou art but little This Nazianzene vnderstanding in Sermone de seipso aduersus Arrianos saith Where are they now which defended the Church by multitude and despised the small flock He therefore spake these thinges because the Arrians by fauour of the Monarches had possessed the greatest part of Christendome mocked the right beléeuers as being most few Nor must the Church be measured by nobilitie or worldlie honor Luk. 14. 21. For Christ warned vs that it would come to passe that the blinde the lame and the poore should be called out of the stréetes and should be compelled to enter when as others which were bidden had denyed to come Paul also in the first Epistle to the Corinthians testified that not many mightie men noble men 1. Cor. 1. 26. and wise men are called Yea Ierom in his proheme to the Galathians the 3 booke writeth that the Church is gathered out of the poore people 45 And we must take héede that we suffer not our selues to be deceaued by the glorious tytles which our aduersaries abuse Titles of the Papists For they call themselues Apostolick Catholick the
teache to belong vnto their functions For onely the Elders doe baptise ordinarylie among them neither are there vsed besides them any other Cleargie men which by their ministerie may exorcise the infantes which be brought vnto them And they which in times past accompanied the Byshops as witnesses of their good name conuersation Who were Acolutht were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this time in déede remaineth the order of Acoluthes but they doo not the office They haue also the name order of doorekepers vnto whom the Temple doores are said to be committed that they may haue a regard to them that goe in and that they may kéepe the infidels and excommunicate persons from the holy seruice Doore kéepers But there is no doorekéeper found at this day that dooth execute that office Readers Furthermore they ordaine readers whose office in the purer times was that they should openly reade certaine places out of the Scriptures vnto the congregation assembled which the Byshop afterward succéeding did interprete vnto the people standing by This office is at this day out of vse Yet is the name and order retained And they haue also added exorcists which should adiure them which be assailed with diuels And this as I haue said the priestes at this day doe in baptisme not the meaner Cleargie men who séeme now to doe nothing in the Temples as we sée but to sing to beare waxe lightes to ring belles and to help the priest to say Masse and so now all thinges in the Church are become ridiculous foolish And while they will imitate the forefathers especially in that wherein they were not to be allowed they after a sort shewe themselues to be their Apes Wherefore vaine names and degrées ought not to be retained without the true exercise of a functioÌ„ By what meanes we must succour the possessed with ill spirits Howe that Exorcisme is taken away What then shall wée doe with men that be taken and assaulted with euill spirits when they be tormented by them shal we forsake them vndoubtedlie they must not be forsaken Yet must we not by adiurations commaund the euill spirit to goe foorth séeing we perceiue not our selues to be indued with that grace and power that we should by our owne commaundement cast foorth diuels Wherefore we will vse faithfull prayers deuout and most earnest supplications for the recouerie of them Briefly it would be well and aduisedly doon in these dayes to coÌ„uert exorcismes into prayers And hitherto concerning this point Whether Exorcisme is to be ioyned with Baptisme Arguments affirming it and first the testimonies of the Fathers 14 Now let vs sée for the third whether exorcismes should be ioyned with baptisme They which defend the part affirmatiue vse very many testimonies sentences of the fathers Further they bring certaine reasons of their owne mind Augustine in the first and fourth bookes De Fide Symbolo ad Catechumenos giueth an excellent testimonie vnto exorcisme And in his booke De peccato originali against Pelagius and Coelestius the 40. Chapter By exorcismes saith he is blowen out before baptisme a contrarie power The same father in his Encheridion vnto Laurence Chapter the 31 saith that now Exorcismes be in the whole world and that by an exsufflation or blowing out the vncleane spirite is driuen away and the prince of this world is cast foorth the strong armed man is bound and his vessels are plucked from him Moreouer in the first booke and 14. Chapter De peccatorum meritis remissione he writeth what dooth my Exorcisme woorke in the baptising of an infant if he be not held in the familie of the diuell Vndoubtedlie Augustine in this opinioÌ„ erred gréeuouslie in that he attributed ouer much vnto Baptisme For he acknowledgeth it not to be the outward signe of regeneration but he would that by the very act of washing we should be regenerate and adopted and passe into the familie of Christ As though before that very howre of washing we did pertaine vnto the familie of the diuill and were wholy possessed of him The same Author in the 6. Chapter De fide operibus teacheth that by Exorcismes men be purged And in his treatise De Ecclesiasticis dogmatibus he is of the same opinion And also in his Sermon De Sacramentis fidelium feria secuÌ„da paschae where he saith By Exorcismes and adiurations ye began to be grinded Chrysostom also in his Homilie of Adam and Eue made mention of Exorcisme and exsufflation as of thinges vsed generally by the Church Furthermore Optatus the Byshop of Miletum in the viij booke against Parmenianus maketh mention of Exorcismes as though they serued euery where for the vse of Churches Reasons seeâ—ing for exorcismes about Baptisme 15 Surelie it would be ouer long to recite here the sayings of al the fathers Wherfore leauing now the Testimonies of them I will rehearse the reasons by which they defende this opinion of theirs First they take as graunted that it is necessarie vnto saluation to passe from the power of darkenesse into the kingdome of light They adde afterwarde that men before baptisme liue vnder the power of the Diuell So then they conclude that he must be put awaie which they iudge to be doone by exorcisme Secondlie they say it is come to passe for sinnes sake that the Diuell hath power ouer men but they affirme that sinne is in them vntil such time as they be baptised and therefore iudge it requisite that the euil spirit which is alwayes ioyned together with sinne shal giue place vnto the good spirite séeing they cannot be both together For what agréement is there betwéene light and darkenesse and betwéene Christ and Beliall Further that the vncleane spirit is driuen out by exorcismes they thereby confirme because with their cries they testifie themselues to be tormented and il vexed while they be adiured But if thou shalt saie vnto these men that the nature of Infantes is good For GOD sawe all things that he made and they were good They will aunswere that they doe not exorcise nor blowe out nature which GOD hath made but that they woulde depresse the power of the enemie I meane the Diuell that he should not at his owne pleasure hurt nor stirre vp the infection or concupiscence to commit sinne And they adde that it is lawful for them to Exorcise euery creature séeing Paule hath said vnto Timothie 1. Tim. 4. 5 that thinges are sanctifyed by the word and by prayers For this purpose also they alledge that saying which was spoken by God vnto Adam after sinne committed Gen. 3. 17. Cursed is the ground for thy sake and thereby they gather that by Exorcismes the state of man is to be deliuered from the diuell and from the cursse Ephe. 6. 12. They bring also that saying of the Apostle Our wrestling is not against flesh and bloud but against wickednesse in heauenly thinges Wherefore they affirme
imitation of the Hebrewes and Ethnickes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One wherein they would imitate the Hebrewes vnto whom by a prescript rule of the lawe of Moses that water was commaunded as it is in the booke of Numbers Num. 8. 7. Howbeit séeing the legall ceremonies by the benefit of Christ his death be extinguished we ought not of our owne rashnesse to reuoke the same While they were in vse they had the word of God ioyned with them but now when they are destitute of that they be more superstitious An other there is wherin they haue imitated the Ethnickes who no doubt but vsed purifying waters but yet not after the same manner For when holy seruice was doone vnto the supernall Gods the body that was to bée purified was all wholy washed but if to the infernall Gods they were onely touched with sprinkling of the purifying water And this Virgil as a man very skilfull of their high priestes lawe Virgil. did diligently obserue by the testimonie of Macrobius in the 3. booke of his Saturnals the first Chapter Which I therefore thought good to rehearse to the intent that sacrificing priestes may know that while they sprinkle things with holy water they doe it not to the high God but doe sacrifice vnto the infernall gods that is to them that be in hel And that sprinklings with purifying waters was an vse among the Ethnickes the Ecclesiasticall historie teacheth In which it is written of Valentinianus when as yet he was not Emperour and was in the traine of Iulianus the Apostata and had come into the Temple there the prelate sprinkled him with his water He being angrie thereat gaue him a blowe saying Why hast thou polluted my purple garment with thy water Yea and God may therefore séeme to haue appointed that rite vnto the Hebrewes because they should not decline â—o the superstition of the Ethnickes And that ceremonie no doubt so long as it was of force had his vtilitie Why the ceremonies of the old law were instituted as the rest had For the old rites before the comming of Christ were testimonies and certaine seales of the heauenlie giftes promises and fauour of God to be giuen For these are spirituall thinges neither can they be discerned with the outward eyes and therefore were signes rites and ceremonies added thereto that men being admonished by them might be confirmed as touching the good will grace of God Whereunto adde that all those thinges shadowed Christ and his redemption Also we after the same manner doe in Christianitie vse baptisme the Eucharist And there is no doubt but that Dauid when in the 51. A place of the Psalme expounded psalme he sang Sprinkle me Lord with Hisop and I shall be cleane and shall become whiter than snowe had respect vnto the legall sprinkling the which in that age as I haue declared had the word of GOD ioyned therewith But that which the sacrificers doe say that they consecrate is no inuention of God but of men 26 These men indeuour indéede howebeit in vaine to fasten to their superstition certaine places of the Scripture As that of Ezechiel Eze. 47. 1. I sawe water going foorth of the Temple c. Zach. 13. 1. And also the Testimonie of Zacharie wherein it is written And in that daie shall the house of Dauid and all the inhabitantes of Ierusalem haue an open well Those things are altogether impertinent to the matter because the Prophetes vnder this word Water ment nothing else thaÌ„ the giftes of the holy Ghost and abundant grace of God towarde the faithfull And there was a certaine Papisticall preacher in these our daies who commending vnto the people the vse of the holy water taught that it serued to renewe the remembraunce of Baptisme and he counselled all those which sprinkle themselues with the same that they should say in themselues Remember that thou art Baptised Howbeit these things besides that they be fonde they haue not anie testimonie either of the Scriptures or Canons or Councels Ouer and besides we must weigh how friuolous and absurd it is in that they would institute it to be either a Sacrament or as they call it a Sacramentall thing because some one Prophet or Apostle did it once or twise As if so be God would once by Elizeus amend the waters by vsing of salt should therefore such a kinde of Rite be brought into the Church Ier. 28. 11. Ieremie ware vpon his necke a woodden yoke And Esay healed the sore of Ezechias with figges Why did they not here make so manie sacrameÌ„ts 27 In like manner the men of Colen 4. Kings 20. 7. Ridiculous arguments of the men of Colen haue offered themselues to be laughed at in their Antididagma where they alleadged the example of Marcellus Bishoppe of Apameensis as it is in the Tripartite Historie in the 9. booke the 34. Chapter who when the Temple of a certain Idol was to be burned and that the fire put therunto tooke no effect for there was present an ill spirit which repressed the violence of the fire then hee perceiuing a danger least the people as yet weake should take offence and thinke that the ill spirit was stronger than Christ did runne vnto the Church and commaunded water to be brought vnto him and lying prostrate before the altar prayed with great spirite and faith Further he signed that Water with the signe of the crosse and commaunded Equitius his Deacon that he should cast the same vppon the Temple of the Idol and after that he chearefully set it on fire which when he had doone both the Idoll and the Temple were verie easilie burned They bring also that which Narcissus Bishoppe of Ierusalem did As Eusebius reporteth in the 6. booke and eight Chapter He vppon Easter daie at night during which night the faithfull in times past were continuallie praying in the Temple when there nowe wanted oyle in the Lampes and that it séemed that the lightes could no longer indure and that the people were maruellous sad he himselfe commaunded that water should be brought him foorth of a wel néere at hande And when he had prayed earnestlie he commaunded to fill the lampes and the water did in a manner take vnto it the nature of oyle and kept in light all the whole night But to what purpose are these things alleadged The Histories shewe not that those were holie Waters Furthermore if it séemed good vnto God to make those Bishoppes famous by the instrument of water for confirming of their sounde Doctrine ought therefore holie water to be instituted Vndoubtedlie as a lawe is not woont to be made vpon a particular example so for the shewing foorth of some certaine myracle sacraments in the Church must not be inuented according to the will and pleasure of men Where as I haue now spoken many things touching holie Water namelie that the author thereof as they will was Alexander and haue confuted the Argumentes
and by this they inferred that betwéene the sonne of God and the father there happeneth no other vnion or coniunction than this Wherfore it was the part of Hilarie to shew that we be naturallie vnited with Christ to the intent he might conclude that the sonne also is naturally ioyned to the Father His proofe is on this wise If the word of GOD did truelie take vppon it the nature of man hée doeth naturallie communicate in his fleshe with vs and we are said to remaine in him because he hath in himselfe our nature And semblablie in the Lords supper if we truelie receaue his flesh we doe participate naturallie with him and he doth truelie dwel in vs. And thus Hilarie argueth from the trueth of Sacraments which we denie not And this was the vse of the old fathers that they drewe their Arguments from Sacramentes as from thinges best knowen But there is none of these things against our opinion For Hilarie contendeth not that the flesh of Christ is hidden and couered vnder Accidentes or in this Sacrament but hee onelie affirmeth that we in communicating are trulie ioyned to the flesh of Christ the which we denie not But consider with mee that the selfe same father not much before those words which he speaketh of the Eucharist saith the same of Baptisme that by it we are ioyned vnto Christ and one with an other not onelie in the vnitie of assent and will but also in the vnitie of nature So that ye shall be constrayned there also to appoint Transubstantiation if for that cause yee bring it into the Sacrament Chrysostome is not farre from this vse of taking Arguments from Sacramentes who in the 83. Homilie vppon Matthew saith as we cited before that these be signes of the Lord Iesus whereby we both bridle and stoppe the mouthes of Heretikes For they saie verie often Howe did Christ suffer And wee on the other side obiect If Christ had not true flesh these signes be in vayne And this doth rightlie follow because they shoulde else represent vnto vs fained things And thus were the Manichees Marcionites and such like pestilent sectes put to silence by them 53 As touching Leo the Byshop of Rome To Leo. there is no cause why we should trouble our selues much because he in the sentence obiected against vs both affirmeth a mysticall distribution and setteth downe a spirituall sustenance and a vertue celestiall and sayth that we doe passe into the flesh of Christ euen as he tooke our flesh vpon him They cite Emisenus whose wordes are read To Emisenus De Consecratione distinct the first but there if thou looke well vppon it thou shalt finde these wordes Touch thou with thy minde and with the hand of thy heart take hold of the bodie of Christ By which wordes it is plain that he affirmeth vs to eate the bodie of the Lorde spirituallie Further he vehementlie vrgeth as other of the fathers doe our changing into Christ the wich neuerthelesse as we sée is without Transubstantiation Why we so often make mencion of the chāging of our selues in receiuing of the Sacramentes I know that some may woonder why we so oftentimes oppose the changing of our selues against the changing that the fathers séeme to affirme to be in the signes which they constantlie say are all one and some imagine that there is a farre other cōiunction betwéen the bodie of Christ and the signes than is betwéene vs and the bodie of Christ and that therefore the Analogie and proportion holdeth not although the fathers doe appoint both the one and the other To this we aunswer and say that our Argument is most strong because it is from the greater to the lesse by a negatiue For the ioyning together of Christ vnto vs and with them which communicate is greater than it can be with the signes The communicants are more ioyned vnto Christ than are the signes Seeing therefore in respect of vs transubstātiation is not required much lesse shall it be in signes But that we be more ioyned together vnto Christ than the signes be it thereby appeareth insomuch as that coniunctiō was inuēted bicause of this Further the words and the spirit whereby the signes are consecrated do much lesse belong vnto other things than vnto men Vnto Theophilact 54 Of Theophilact we say that he is a late writer and who perhappes liued in those times when as many questions were begunne to be mooued touching Tansubstantiation vnder Nicholas the Byshop of Rome in the time of Lanfranck and Berengarius Further he was a man of no great iudgement as it may appeare by his interpretation of Iohn the 3. Chapter at the ende where he blameth the Church of the Latins by name as touching the procéeding of the holy Ghost that it procéedeth from the father and the sonne So as we will not thinke his authoritie to be so great as it ought to preiudice the trueth yet neuerthelesse we will examine his sayings He affirmeth bread not to be the figure of the bodie of Christ and that in his treatise vppon Matthew But and if he meane a voyd and vaine figure he saith rghtlie neither doe we appoint such a figure And we doubt not but that this is his interpretation because vpon Marke he saith that it is not a figure onelie otherwise if he should vtterlie denie it to be a figure he should be against the rest of the fathers whom we haue manifestlie prooued to affirme that it is both a signe and a figure He saith that breade is transformed that it is chaunged and transelementated which spéeches if hee vnderstand sacramentally we mislike them not For bread and wine be sacraments and doe passe into the Elements of diuine things they put on a signifying forme But they say that this Father writeth Therfore the flesh and bloud is not séene least we should abhorre it But if thou wilt sharply vrge these words we will obiect that which hee writeth vpon Marke That the kindes of bread and wine are changed into the vertue of the bodie and bloud to wit that the kinds of bread and wine are chaunged into the vertue of the bodie and bloud of the Lord. And if thou wilt say that he in an other place saieth not Into the vertue but into the bodie bloud of the Lord we aunswere that this is the interpretation of those wordes that these signes take vnto them the vertue of the things by which vertue the Sacramentes haue no lesse than if the things themselues were there and as I haue saide the abhorring is taken away if wee appoint the signes to be chaunged not into the thing but into the vertue More violent séemeth an other saying of his which he hath vpon the 6. Chapter of Iohn where he writeth Euen as while Christ liued vpon the earth the bread was chaunged into his fleshe by an vsuall way of nourishment through naturall transmutation so this bread is chaunged into
the bodie of Christ Yet neuerthelesse wee graunt that this comparison is generallie taken For we denie not but that there is a sacramentall change euen in this sacrament But and if thou shalt say that thou wilt take this similitude according as it is brought that so truelie is the bread chaunged into the sacrament of the Eucharist as in the meate and sustenance of Christ it was conuerted into his flesh while hee liued heere there will followe an absurditie verie repugnant vnto thine owne opinion to wit that the accidents of the signes must not bee retayned in this sacrament because they were not there kept in the sustenance of Christ while he liued here Furthermore the same interpreter vpon the 6. Chapter of Iohn writeth vpon these words He that eateth my flesh and drinketh my bloud dwelleth in mee and I in him He saith that this is done while hee is after a sort transelemented and mingled with vs. Where againe thou séest that he as doe the rest of the Fathers affirmeth so great a change of vs into Christ as he writeth that we be transelementated into him And thus much of Theophilact 55 Among the latter men To Anselmus and Hugo they alleage Anselmus Hugo and Richardus and the Victorines Howbeit séeing in their time the opinion of transubstantiation was obtruded they with their writings serued the time Neither ought the new inuention of these men be periudiciall to the opinion of the most ancient Church and the opinion of the olde Fathers But among others they séeme to make great account of one and that is of Iohannes Damascenus who in the 4. To Iohn Damascen Booke of the Catholike faith the 14. Chapter wrote most amplie of this matter But I finde that this man liued vnder Leo Isauricus Emperour of Greece In what age he liued And betwéene Gregorius Magnus Bishop of Rome and this Iohn there were welnéere a hundreth and twentie yéeres And when as now in the time of Gregorie manie superstitions and inuentions of men were heaped vp in the Church al things grew to be worse and worse Wherfore it is no maruell that this Damascen inclined vnto manie superstitions and vntruthes The iudgement of Damascen in matters of Diutâ—iâ— And of howe great iudgement he was aswell in matters of doctrine as also in expounding the holie scriptures we haue a proofe For he maruailouslie fauoureth Images and for the defence of them entered into great daungers And in this selfe same fourth Booke he wrote a particular Chapter of that matter wherein hee not onelie willeth that they shoulde be made but also be worshipped and honored Moreouer he had in so great estimation the Reliques of Saintes departed as vppon them also he spent a whole chapter wherein he feared not to call them the fountaines of Gods giftes And hee is bould to say that we ought by faith to worship the Saints which saying is intollerable séeing faith is onely due vnto God and his word He hath a Sermon of Purgatorie wherein he affirmeth that Traianus the Emperor and Idolater and persecutor of Martyrs was deliuered from the paines of hell and that by the prayers of Gregorie And the Falconilla also an Idolatrous woman was by the prayers of a certaine other maÌ„ saued when she had béene now dead and detained in the paines of hell And he bringeth in a fable of one Macarius which talked with the skul of a dead man of whom he heard that in time of sacrifice of the Masse the soules of the dead which are tormented in paines are in more ease and he sprinkleth al his Sermon with these fables And the selfsame man wheÌ„ he writeth of the Resurrection indeuoureth to prooue the same in the booke of Genesis where we reade that the Lord said to Noah Thou shalt not eate flesh with the bloud Gen. 9. 4. for your liues will I require at the handes of beastes He will require them saith hée at the Resurrection yet forsooth beastes doe not dye for man It séemes that he knew not the lawe made by God in Exodus Exo. 21. 28. where hée commaundeth the Oxe to bée slaine which shall push with his horne and kill a man And in the Chapter De Virginitate he writeth If Adam had not sinned men had not bin ioyned together in Matrimonie for procreation sake and because he seeth that the sentence of God Gen. 1. 28. Increase and multiplie is against him he saith that perhaps men might haue multiplied by another part of the bodie Among the schoole diuines none would haue spoken these wordes The same man wresteth Basil The same man wresteth Basill For when he perceiueth him to say that bread and wine be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is patterns or examples of the bodie of Christ he expoundeth him that he meaneth before consecration And this is most absurde For before consecration they haue no more in them than other common meates And if they should so signifie the bodie bloud of Christ they should be already sacraments before the vttering of the wordes of the Lorde Moreouer in the Masse of the Gréekes they openly pray after consecration that the breade may become the bodie and bloud of Christ And namely the case so standeth in the Masse of Basill that those wordes be put after consecration And in our Canon if it bee well considered it is named bread after consecration 56 But now must we sée his Arguments The first is taken from the power of God For séeing he was able by his word to make heauen and earth to bring foorth Plantes Beastes Byrdes and Fishes why maie hee not of breade make his owne bodie Which kinde of Argument is most weake neither is the disputation now as touching the power of God For wee denie not that God can turne bread into flesh but the whole contention is whether he will doe it or no. Another of his Arguments is deriued from the spéeche of Christ For saieth he it was not saide of the Lorde This is a figure or signe of my bodie but it is pronounced to be the Lordes owne bodie But vnto this Argument we haue before answered And if this man when he denieth the sacrament to be a figure of the Lordes bodie doe meane this absolutely he hath almost all the fathers against him who in this place doe acknowledge a figure But if he vnderstande it not to bee a figure onelie to wit a frustrate or voide signe that also doe we willingly grauÌ„t Albeit he mingleth certaine wordes in his writings whereby it may be perceiued that he meant not so grossely as he maketh semblance for For he saith Damascen after some sort defended that the bread of the communion is no simple bread but it hath the Godhead ioyned with it Which wordes we will willingly admit for we say not that it is here common or simple bread but it is now sanctified and turned into the nature of a sacrament And it
disputations tend Those Fathers doe not contende neither goe they about to prooue that in the breade lyeth hidden the fleshe of Christ but they woulde haue vs to eate the same in a Sacrament and that truelie and to eate such fleshe as will giue vs eternall life Which we deny not so it be vnderstoode that the eating belong vnto the soule to faith For we grant that in a sacrament the flesh of Christ is eaten spirituallie but yet truly Neither do we at anie time faine such a flesh as is seuered and diuided from the diuine person of the word To the Romans Councell Of Berengarius They obiect against vs the Councell of Rome or the Vercellentian wherein Berengarius was condemned and compelled to recant As concerning which councels séeing their Acts are not extant we cannot answere much wherefore it shall be profitable to weigh the recantation it selfe prescribed vnto Berengarius by Pope Nicholas in the Councell The recantation of Berengarius and thereby wee maie sée of what credite this Councell was and howe well in their wits they were which had the chiefe rule in the same In the decrées De Consecratione the seconde distinction in the Chapter Ego Berengarius his recantation is described wherein he was compelled to confesse that the body of Christ is sensiblie handled with the handes of the Priestes that it is broken and rent with the téeth which things how well they agrée with the bodie of Christ alreadie glorified and vnto that Sacrament let euerie wise man iudge The Glosser vppon the decrées The Glosset of the decrées a man otherwise of grosse vnderstanding could not choose but sée so great an absurditie Wherefore he saith that these things must be very aduisedlie and rightlie vnderstoode if not thou shalt fall saith he into a greater error than that wherewith Berengarius was infected For he sawe that it was not conuenient to be said that the bodie of Christ is sensiblie felt in the Sacrament or that it is broken or rent with the téeth And the master of the sentences in the 4. The Master of the Sentences would defend the recātation by a figure booke would remedie this sore and saith that these things must be attributed not to the bodie of Christ but to the signes which they affirme to be accidentes And so in that spéech he appointed a figure whereby that is attributed vnto the thing which belongeth to the signes Which figure if we vse and that in due time in interpreting the sayings of the Fathers while they speake magnificallie of this sacrament vnto the people our aduersaries exclame that we corrupt and marre and falsifie their writinges whereas here neuerthelesse they themselues flie vnto the selfe same Anchors and they will haue a figure where it ought least to be namelie in the declaring of an opinion and in fraiming a recantation the which ought of all other things to be most cleare and plaine So then we passe not of this councell séeing they delt there so blockishlie 59 They also obiect the Synode of Constance wherein Wickliffe was condemned To the Synode of Constance and where Iohn Husse and Ierome of Prage were burned for sundrie articles but especially for that they held against Transubstantiation which there by a full decrée was ordained Doubtlesse this councell wee cannot choose but cal trecherous The Councell of Constance trecherous and cruell séeing it found the meanes to slay those two men which came thither vnder safe conduct And this also the Emperour tooke gréeuously for he among others had giuen his word otherwise the Bohemians would neuer haue suffred those men to goe vnto that Councell Transubstantiation a news opinion And for so much as they there decréede touching Transubstantiation it is an Argument that the same is a new opinion Neither is it of force which many doe say that it was there confirmed by a decrée but not first inuented because vnder Nicholas the Romane Bishop in the Vercellentian and Romane Synode it was manifestly enough declared We grant indeede that this opinion brake out after a sort and was obtruded before the Councell of Constance but because it was not fullie receiued and had euerywhere many contradictions therefore they iudged it necessarie to establish the same againe and that tyrannically to wit by fire and cruell threatnings But against this Councell we obiect the generall and vniuersall Councell of Florence The general Councel of Florence held vnder Eugenius Bishop of Rome the 4. of that name who was there present And there was also present there the Emperour of Gréece with the Patriarch of Constantinople and manie Bishops of the East part In which Councell the Gréeke Church was ioyned with the Latine they agréed together as touching the dissension that was about the holie Ghost And we maie sée in the Actes of that Councell that after agréement was made betwéene them of the East and of the West about certaine Articles the Pope would haue procéeded further and haue driuen them to intreate of Transubstantiation and to haue receiued it according to the opinion of the West Church There the Greekes resisted and would not deale in that matter neither coulde they by anie reasons be driuen to giue their consent therevnto And when writings of vnion were to be drawne and published they in anie wise prouided that no mention shoulde bée made of that matter Which also was obserued as appeareth in a Bull of Eugenius which beginneth Let the heauens reioyce and let the earth be glad Wherein he reioyceth with Christendome for this good hap that the Gréeke and the Latine Churches were once againe ioyned together Wherefore if this Transubstantiation had bin of so great importaunce the Romane Church would neuer haue bin ioyned with the Gréek which did not receiue the same For at this day they say that it is a pestilent heresie not to admit the same But it is not credible that the Latine Church would then ioyne it selfe with Hereticks be partakers with them And hereby also is the Argument dissolued which they brought as touching the vniuersall consent of the Church For it is not true which they assume that all Churches agréed together in this for that auncient Church which was in the time of the Fathers as we haue shewed neuer dreamed of any such thing Againe the Cast and Gréek Churches were of the same iudgement that we are To the arguments of the diuine power 60 Moreouer vnto their Arguments they adde excéeding great prayses of the power of God that they may bring in men to beléeue so great a miracle But it is a most féeble kinde of reasoning That which they ought to haue shewed in trueth they haue neuer prooued namelie that Gods will is to doe this and that this the holy scriptures promise vs. For that which they alledge This is my bodie is in controuersie and may haue an other sense Wherefore the Argument is made
more plainelie fashion out the Lordes death and place it before our eyes than our bread and wine doe The difference betweene our sacraments and theirs in old time We aunswere that as touching the substance our sacramentes are the selfesame that the olde fathers Sacramentes were the selfesame thing is giuen in the one and the other although the signes be diuers And this did Paul testifie in the first Epistle to the Corinthians 1. Cor. 10. 1 Yet neuerthelesse our Sacramentes haue many prerogatiues aboue the Sacramentes of the olde lawe For they be firme and are no more to be changed vntill the ende of the world and they shew not the thing that is to be doone but the thing that is doone alreadie They be plainer and belong to a more ample and greater number of people And séeing they be plainer they stirre vp a greater faith and thereby followeth a greater measure of the spirit In what respect our sacraments be plaine◠than theirs in old time In that they be more playne it procéedeth not as the aduersaries faine vnto them selues of a more manifest outward prefiguration but of the nature of the wordes which be there vttered For our redemption performed is with more excellent and plaine wordes declared than the common people in the olde Lawe vnderstoode it But and if that the thing be more plainelie expressed by wordes an outward representation is not to be looked for Besides this they woondred how it can be that the Church was so long in an error Whether the Church were long time cast in an error by God and that no small error if it be so as we say Which neuerthelesse they would not maruell at if they considered what Christ said of his last comming Luke 18. 8. Thinkest thou that when the sonne of man commeth Matt. 24. verse 24. he shall finde faith vppon the earth And it is shewed that so great the error shall be that if it were possible the very elect should be seduced I beséech you let these men tell vs what manner of Church Christ did finde at his first comming Had not now the Scribes and Pharisies and also the Byshops corrupted and infected all thinges with their traditions Yet are we not to thinke that the Church was vtterlie left in error For there were alwayes some good men who were displeased at these things and which repugned against them And as in the first comming there were Simeon Anna the widow Ioseph and Mary the virgin Elizabeth and Iohn Baptist which were godly and of very good vnderstanding and that the Church would not be sayd to be vtterlie forsaken so lykewise is it come to passe in these latter times For the vniuersall Church is not infected with these traditions of men They say also that as touching the signification this very thing may be doone by bread wine in banquets and that therefore there is no cause that we should so greatlie honor the Eucharist But the Argument is most weake séeing that in common meates there is no institution of the Lord no Sacrament the wordes of the Lord not heard neither is any promise there Wherfore these thinges must not be compared together 64 Lastly there was brought in an argument taken from the force efficacie of the worde of God which being spoken of Ambrose Algerius cyteth in the first Booke the seuenth Chapter It is called a working word as when by the bread and wine which remaine the selfe same are changed into another thing As concerning the words of Ambrose we willingly accept them For we also affirme that bread and wine remaine the selfesame not in déede as the transubstantiatours say as touching accidents or formes so as there should be a change the substance being cast away but we affirme that they are preserued as touching their owne proper natures yet that the change is made onlie by a sacramentall grace We must attribute to the words of the Lord but not attribute to them as to some enchantment And we derogate nothing from the strength of the Lordes wordes Yet doe wee not thinke it méete to attribute vnto them as to some inchauntment that after what manner soeuer and in what place soeuer they are by the priest pronounced ouer bread and wine with a minde to consecrate they shal straightwaie obtaine effect For all wholy dependeth vpon the institution of the Lord and the working of the holie spirit We néede not much to care for Algerius Algerius the Monk◠a man of no great iudgement for he was after the time of Berengarius and of whose recantation he maketh mention in his writing Further of what iudgement he was it appeareth by a certain argument of his For in the xxi Chapter of the first booke minding to prooue that aswell the godly as the wicked doe receiue the bodie of Christ in the sacrament which in déede followeth vpon Transubstantiation Hearken to a similitude sayeth he of the outward word that is to say of the spéeche that is doone by the founde Vnto whom soeuer such a spéeche commeth it containeth and hath with it his owne proper sense But if it come to men of vnderstanding they heare with profite for they perceiue those things which he spoken and if doubtlesse it shall come to the vnlearned and ignoraunt it no lesse carieth the proper sense with it but yet without profite to the hearer because he vnderstandeth it not This man presumeth in his argument that words carie a sense with them yet doeth he not consider that the sense is not included or foulded as they say really in the sound or forme of spéech of the letters but by a signification onlie The same if it be said vnto him as concerning bread and wine in the Sacraments because they offer the bodie of Christ by signification he shall bee confuted by his owne similitude Whereby also it is prooued that the wicked doe not receiue the bodie of the Lorde like as the rude and ignoraunt who when they heare the Gréeke and Latine wordes vnderstande not the meaning thereof Wherefore no man could haue saide more for vs. The same Author affirmeth in the first Chapter of the second Booke that the accidents in the Sacrament doe not in verie déede admit corruption or horinesse but that it onelie séemeth so vnto vs which the Schoolemen themselues would not haue said For what else is this than to appoint a perpetuall illusion of the sense So wee are not to passe much vppon him although he indeuour by all meanes to fortifie his Transubstantiation Thus farre of the first opinion why it hath béene somewhat largely entreated of 65 Now haue we made tryall of the first opinion and that largelie for that being remooued verie many superstitions are taken away Of the other two we wil not so largelie dispute because whether of the two is appointed we doe not greatlie passe so it bée soundlie vnderstoode Now wée will onelie speake of
The parts of the Masse I thinke it good to make rehearsall of the partes thereof according as they were in the ancient time The Gréekes séeme to haue begun their Liturgie with Kyrie eleison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if before al things they wold craue pardon of their sins This phrase the latine church borowed of them which some doe attribue vnto Gregorie Howbeit while the people were gathering together and before they were assembled they did sing somewhat out of a Psalme or out of some parte of the Scripture and that song they called The Entring in The entrie of the Masse because in verie déede the people then went in Thereof they made Caelestinus to be author After Kyrie eleison the people being as it were gladde for obtaining remission of their sinnes they song vnto the praise of God the Hymme Glorie to the highest Glory be to the highest which as they will was inuented by Telesphorus Further they had the Collectes which are ascribed vnto Gelasius The Collects Besides foorth certaine things were recited out of the holie Scriptures either out of the olde Testament or out of the Actes The Epistle or out of the Apostolicall Epistles Which being heard there remained some portion to be recited out of the Euangelicall historie The Gospel But when the readers of the Church had rehearsed the former lessons the Deacon because he might be séene of all and vnderstoode of all pronounced out of a high place and pulpit those things which should be shewed out of the Gospell Therefore while he went and ascended vp vpon the steppes the people was accustomed to sing some verses of the Psalmes The Graduals which they commonlie called Graduals Also they vsed therin Halleluiah with a certaine chéerefull crye reioycing at the gladde tydings of the Gospell The Halleluiah This worde Halleluiah séemeth to be taken from the church of Ierusalem wherof there is mention both in the Apocalips and in the tytle of certaine Psalmes When the Gospell was recited the Bishop or pastor of the Church An exhortation added an interpretation and exhortation vices were corrected and they consulted as touching them that should be excōmunicated Which things being thus finished the Catechumeni and others which would not communicate were sent away But in our dayes because there be seldome any Catechumeni and that those which are not to communicate stand by one together with an other yea none wel-neare doe communicate except one sacrifising Priest The mission or sending away transposed by the Papists Ite missa est what it signifieth the Papists haue differred that Mission vnto the end of their abhomination For then are they woont to say with a loude voyce Ite Missa est that is Goe your way Ye haue leaue to depart But in olde time when those things were doone which wée haue rehearsed they which remained to be partakers of the holy Supper sung the Créede to the intent they might diligently admonish one another as touching the principall points of Religion wherin they should agrée together The Créed For in the Créede is contained the effect of our faith This contents or summe doubtlesse if a man attentiuely read the auncient Fathers The Créede is saide to be a tradition of the Church Tertullian is called the Tradition of the Church which both is drawne out of the Bookes of God and is necessarie to be beléeued vnto saluation And sometime it is alleaged by Tertullian against the hereticks which denied the holy Bookes The Synod of Nice The Synode of Nice set foorth the full and perfect Créede howbeit not first of all for some things were extant before as out of Tertullian wée may perceiue Thrée sorts of the vse of oblation 7 Moreouer when they had sung the Créede the standers by offered of their goods what they thought méete Verily the offering had thrée maner of vses For a part was bestowed vpō certaine moderate feastes which the Christians at that time did celebrate verie religiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A part which remained was distributed to the poore And finally thereof was set aside some bread and wine for the vse of the holy Supper And that this oblation of things was then vsed two things doe testifie First certaine verses sung by the people while the offering was made The Offertorie The Collects Which verses are therefore called by them the Offertorie Further the same is knowen by those Collects which be had in that part of the Masse Yea and Iustine a verie auncient Martyr in his Apologie made mentiō of this oblation so did Cyprian also and diuers of the ancient Fathers After these things they which came to minister the holy supper The Sursum Corda Doe this said Lift vp your heartes euen as the Ethnickes in their Ceremonies were woont to crie Doe this And verie well truely and in good time did the Christians thus say whereby they might admonish themselues that they should thinke vppon no carnall nor earthly thing but should altogether bend their minde vnto heauen where Christ is to be sought and not vpon the earth as though he were included in bread or wine Lastly were giuen thanks when it was saide We giue thée thankes We giue thée thanks Lorde holy Father almightie and eternall GOD through Christ our Lord c. These things are most auncient and are euerie where in the most auncient Ecclesiasticall writers Yea also Whereof Eucharist tooke name the mysterie it selfe of Christes bodie and bloud is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the whole confection thereof consisteth of thanksgiuing And when the Minister had saide Through Iesus Christ our Lord The proper words of the Supper The Lords Prayer Holie holie c. he descended to the proper words of the supper Which being recited the Lordes prayer was added But Xystus would that the people should before that sing Holy Holy Holy c. And that a conuenient accesse might be giuen to that song A Canon there were prefaces put betwéene But hereunto they haue patched a Canon of their owne which a certaine Schooleman made as Gregorie in his Register maketh mention Who in déede is not allowed by the same Gregorie in that he would insert his owne and neglect the prayer of the Lorde The kisse of peace The kisse of peace they say was inuented by Leo the second which séemeth not so vnto mée séeing it was a custome in the Church euen in the time of the Apostles Ro. 16. 16. that Christians should one intertaine another with a kisse of peace Yea and Paul maketh mention in his Epistles of that kinde of kisse 1. Co. 16. 20 Also Iustine Martyr in his second Apologie speaketh of this kisse The song of Agnus Dei is said to be brought in hither by one Innocentius The song of Agnus Dei
God is the true and proper cause of Magistrates 4 But here some cauill saying If all Magistrates be of God then must all thinges be rightlie gouerned But in gouerning of publike weales we see that many thinges are doone naughtilie and peruerslie Doubtlesse vnder Nero Domitian Commodus Caracalla and Heliogabolus good lawes were despised good men killed and discipline of the Citie was vtterlie corrupted But if the Magistrate were of God such thinges had neuer happened The office must be distinguished from the person This reason neither can nor ought any thing to mooue vs because the office is to be separated from the person And certainlie it may be that he which hath the office may be a naughtie and wicked man when as neuerthelesse the authoritie it selfe is good and very profitable For there is nothing so good but that men by their naughtinesse may vse it ill Wherefore it is no maruell if there haue bin kings and Emperors which sometime haue abused the power giuen them which notwithstanding they were not so able to corrupt but that men by it receiued many good thinges and commodities as I haue before shewed Dan. 2. ver 12. 37. By the testimonie of Daniel it is most manifest that Magistrates are of God For saith he he giueth and translateth kingdomes at his owne pleasure Furthermore we sée that the Monarch hath sometime bin in the East sometime in the South afterward in the West and sometimes in the North and that otherwhile there haue bin good princes otherwhile euil sometimes haue reigned noble men and sometime men of obscure kinred And we perceiue it oftentimes happeneth that riches or power further not to the obtainement or holding of a kingdome and to thinke that these thinges are doone by chaunce without the prouidence of God it is most absurd 5 Some Astronomer perhappes will say The alterations of Princes must not be attributed to the starres that these chaÌ„ges or alterations are brought in by the starres But Daniel the Minister of trueth saith that it is God which changeth times For euen as he hath in the yeare appointed the seasons of times so as it pleaseth him dooth he sometimes establish princes and sometime taketh them away 1. Sam. 16. 1 He cast downe Saul and he also promoted Dauid And he foretold that he would so doe least it might haue séemed to happen rashlie or by chaunce Yea kingdomes and publike weales may be called certain woorkhouses or shoppes of the will of God For that is doone in them which GOD himselfe hath decréed to be doone although princes oftentimes vnderstand it not God called the Medes and the Assyrians Esa 10. 5. 12. to afflict the Israelites and those when it seemed good vnto him he expelled and tooke away He raysed vp the Persians against the Chaldeans and the Gretians against the Persians and lastlie the Romans against all other nations Who diuided the kingdome of the Hebrewes into Iuda and Israell God verilie did it Ahias the Silonit did foretell that it should so come to passe 1. kings 11 30. and sayd that the word was come foorth from the Lord that it should so be Who ouerthrew Achab The cause why Tyrants are placed who caused Iehu to be annointed but onelie God But there are certaine tyrants which destroy publike weales I graunt it but our wickednesse sinnes deserue it For there be ofteÌ„times so grieuous sinnes so manie that they cannot be corrected by the ordinarie Magistrate and by a gentle and quiet gouernment of things And therefore God dooth then prouide Tyrantes to afflict the people After Tyrants God causeth good Princes to succéede And yet for the most part he tempereth qualifieth his punishment in placing among them good and godlie princes After the fall of Nero he set vp Vespasian After Domitian he sent Nerua and Traian After Commodus Pertinax and Seuerus After Heliogabalus Alexander But they which say the wicked actes of Tyrantes are not of God yet doe those thinges spread abroad into kingdomes and Empires Therefore Empires and kingdomes are not of God A false argument they I say make a false Syllogisme A secundum quid ad simpliciter that is from that which is in some respect vnto yâ— which is absolute Neither is this a perfect conclusion Certaine thinges in a Magistrate are not of God therefore the Magistrate himself is not of God Or else they reason ill froÌ„ Accidentes For vices and wicked actes happen to publike powers but are not ioyned vnto them by themselues or by their owne nature Whether a godlie man may vse the helpe of a Tyrant Acts. 25. 11 But some man will doubt If the Magistrate be an Ethnick and also a Tyrant whether it be lawfull for a godly man to vse his helpe and ayde What else Paul appealed vnto Caesar a most wicked Tyrant But it may séeme he did against his owne preceptes 1. Cor. 6. 1. For in his first Epistle to the Corinthians he reprehended those Christians which pleaded causes at the iugement places of the Ethnickes He iustly reprooued the Corinthians because there were Christians among them which might in the Church haue decided their causes Neither was it conuenient that Christians should contend with Christians at the iudgement places of the vngodlie But Paul when he appealed vnto Caesar had not to doe with Christians but with the Iewes and president of Rome Wherefore séeing he had not a faithfull Magistrate neither could it otherwise be doone and his life also was sought he did not ill in crauing the tuition and helpe of the common Magistrate although he were an Ethnicke For euen as we vse the Sunne and Moone so also is it lawfull to vse the publike and ordinarie Magistrate what manner of man soeuer he be 6 The Christian Church did euen so The church vsed an Ethnicke Magistrate when as yet there were no Christian Emperors For Paulus Samosatenus was condemned as an heretick and being a Byshop was cast from his dignitie But because he would not goe out of the house which belonged to the bishop there was sute made vnto Aurelianus the Emperour and ayde obtayned at his handes who compelled him to deliuer his house vnto the newe Byshop Who can say that the Church herein sinned because it vsed the publick Magistrate though he were an Infidel But let vs returne from whence we digressed and let vs constantlie beléeue that the Magistrate is of God though oftentimes our sinnes deseruing the same many thinges are by him doone wickedly and vniustlie Hose 8. 4. How Tyrants may be saide not to raigne of God Looke In Rom. â—3 Howbeit Hosea the Prophet seemeth yet to be against vs wheÌ„ he saith They haue reigned but not by me But we must vnderstand that Hosea entreated of tyrantes which neither regarded lawes neither nourished the good nor tooke away the euill froÌ„ among the people and therefore they reigned not by God
and are exempted from their Lawe So that the prophane and lay powers of Emperours and Kings must bee iudged by Ecclesiasticall persons and ought by vs to be appointed and may by vs be ouerthrowen For vnto whom it belongeth to builde to the same it pertaineth to destroie Therefore the spirituall Magistrate ought to iudge of the Ciuill Magistrate But if the spirituall offend in any thing of whom ought he to be iudged The lesser saith he ought to be iudged of the greater Then of whom shall the Pope which is the highest of all be iudged Of no man saith he except God onelie because he that is spirituall 1. Cor. 2. 15 is iudged of no man but he iudgeth all things Hath he not trimlie erected his tyrannie He calleth onlie himselfe spirituall The Glosser although he were otherwise grosse ynough yet could he not be so much a blocke but that he sawe these things to be spoken verie absurdlie Howe saith he is the Pope spirituall if he be vnpure and wicked He expoundeth himselfe by this distinction Two maner of the spiritualties of the Canonists There is saith he one manner of spiritualtie of the person and an other of the state Then if there be some spirituall person he maie reprooue all men by a brotherlie admonition but hée ought to be reprehended of no man for that he being spirituall coÌ„mitteth nothing amisse But otherwhile some person which is not spirituall in life and manners ought neuerthelesse to be called spirituall because of his degrée as are manie Bishops and Popes Wherefore we must call the bishop of Rome whatsoeuer he be spirituall and most holie Howbeit what else is this but to teache vs to lie and that if they will haue a shamefull harlot yet they must be called most holie Boniface at the last concludeth that all emperours and Kinges must be subiect to his power onelie And he addeth a reason vnlesse wee will together with the Manichees appoint two beginnings Which ought not to be doone Gen. 1. 1. for Moses sayde not In the beginnings but in the beginning God created heaueÌ„ earth wherefore saith he we define determine pronouÌ„ce The Pope decâ—…eth that he must be obeiâ—… of necessitie to saluation that all men ought of the necessitie of saluation to obay the Pope as the chéefest power And thus trimlie forsooth he concludeth that all ecclesiasticall persons are exempt from the ciuill Magistrate 9 Before I come to confute this boasting more than Thrasonicall I thinke it expedient to speake of two manner of powers namelie of the Ecclesiasticall power and Ciuill power Of the two powers Ciuill and Ecclesiasticall In that it is saide that the ecclesiasticall power is preferred aboue all Ciuill function it is somewhat that they say so it be rightlie and aptlie vnderstood All Ecclesiasticall power is established by the word of God so as without it it is none at all But the word of GOD is a common rule whereby all thinges ought to be directed and tempered For it teacheth in what manner the outward sword publike wealth ought to be gouerned And generally also it sheweth how all things ought to be doone of all men Ambrose instructed Theodosius So Ambrose when as Theodosius the Emperour raged too cruellie without all consideration against the Thessalonians perswaded him that in all punishment of death there should be xxx dayes space after the sentence giuen least the Magistrate shoud doe those thinges in a rage and furie whereof although he afterward repented him yet they might not be any more remedied So The preaching of the word of God hath al men subiect to it many Byshops oftentimes in thinges most weightie vsed their authoritie and manie times either put away cruell warres or else pacified them and euen while warres were in hand preached Sermons out of the word of God So that the Ecclesiasticall power after this manner comprehendeth all thinges because out of the word of God it findeth how to giue counsell in all thinges For there is nothing in the whole world whereunto the word of God extendeth not it selfe Wherefore they are farre deceiued which vse to cry what hath a preacher to doe with the publike weale What hath he to doe with warres what with Pothecaries What with Cookes But let theÌ„ tell me when the Minister of the word perceiueth the lawe of GOD to be violated in these thinges why should he not reprehend them by the word of God Why should he not admonish them Why should he not exhort them to cease from sinne The Minister of the Church must deale by the word not by the sword Doubtlesse it is his part to correct sinners not in déede with the sword or punishing by the purse not by imprisonment not by banishment but after his owne manner that is by the might and power of the word of God Againe How the Ciuil power extendeth the Politicall power is extended to all things which pertaine to political power But after what manner Shall ciuill power require good motions of the minde and inward repentance It cannot cause these things yet it must wishe they were had and vse those meanes whereby they may be had For it ought to haue a care that Byshops pastors and teachers in the Church doe teach purelie reprehend fatherlie and by the word of GOD administer the Sacramentes This in déede the Magistrate dooth not by himselfe but he ought to haue a regard that those may be in a readinesse which should doe them well Wherefore either power extendeth most amply and comprehendeth all thinges but not after one and the selfe same manner And the rule of either of them is to be taken out of the word of God the which dooth plainelie appeare to be in the Church Two kinds of subiectioÌ„ 10 Againe there are two subiections one is politicall and ciuill whereunto all men are subiect who if they offend in any thing against the lawes do looke at the iust Magistrates hand for imprisonment punishment by the purse banishment death externall punishment neuerthelesse if they doe well honours rewardes dignities and prayse In this sort the ciuill power is not subiect vnto the Ministerie of the word because it cannot in this manner be punished The other subiection is spirituall that is of faith and of obedience For straightway as soone as men heare of their duetie out of the word of God and that either this thing or that is to be doone or this or that to be auoided they giue place beléeue and obay because they perceiue that it is the word of God which is spoken And these are the endes of either power The saying of Valentinian Cesar And so must be vnderstood that saying of Valentinian the Emperor out of the Tripartite historie which we also haue in the distinction 63. the Chapter Valentinianus Chuse saith he such a Byshop vnto whom we which gouerne the Empire may sincerelie put
vnder our neckes and vse his admonitions as it were medicines c. By which wordes is vnderstood that it belongeth to the Ecclesiasticall power to admonish out of the word of God for saluation Albeit the same Emperor or afterward erred The error of the saide Valentiniā For when he had appointed Ambrose Pretor of the Citie of Millaine the people did choose him to be Byshop which when the Emperor knew he gaue thankes vnto God after this manner I had appointed him ruler ouer the bodies of men but thou wouldest haue him ruler ouer the soules c. Valentinian did not rightlie put a difference betwéene offices Byshops ought to haue a care not of the soule onely nor of the bodie onelie why so Ought Byshops to haue a care onelie ouer soules and not ouer bodies also What if they giue themselues vnto Gluttonie or drunckennesse or liue licentiouslie touching outward behauiour Must they not reprooue these things Yes truelie must they neither must Princes haue onelie a care ouer the bodies of men and neglect their soules For we doe not imagine that a Prince is a Neteheard or Swineheard to whom is committed a care onelie of the flesh bellie and skinne of his subiectes yea rather he must prouide that they may liue vertuouslie and godlie But what if Christian princes when they are by the word of God admonished of publike and most grieuous sinnes will not heare neither amend that which they haue naughtilie committed What I say shall the Byshop do in this case Ambrose excommunicated Theodosius the Emperour when he exercised so grieuous tyrannie against the Thessalonians Innocentius also excommunicated Archadius whē he had exiled Iohn Chrysostome which fréelie and truelie admonished him as we haue it in the distinct 96. Chapt. Duo sunt and in the distinct 18. in the Chapt. Quoniam quidem And they be the words of the 6. Synode where it is decréed that euerie yéere there should be had two Synodes And if that princes would hinder them let them be excommunicated 11. But what doe I make mention of these latter thinges Eusebius Let vs reade Eusebius in the 6. booke the 34. Chapter where he saith that Philip the Emperour who liued in the time of Origen was the first Christian prince and that he would haue bin present together with the faithfull on Easter Euen haue communicated with them in prayers but the bishop because he was a wicked and naughtie liuer reiected him among them that were put to penance that he should make open confession before the Church and confesse his sinnes otherwise he could by no meanes be admitted vnto the Communion This did the Byshop of that time against the Emperour and chiefe Monarch of the whole world Wherefore the ciuill power ought to be subiect to the word of God which is preached by the Ministers But in lyke manner the Ecclesiasticall power is subiect vnto the ciuill when the Ministers behaue themselues ill either in things humane or things Ecclesiasticall For these powers are after a sort interchangeable and sundrie wayes are occupied about the selfesame things and mutuallie helpe one another euen as Aristotle vnto Theodectes calleth Rhetoricke and Logick interchangeable artes Aristotle because either of them are occupied in the selfesame thinges after a sundrie manner The Ecclesiasticall power is subiect vnto the Magistrate not by a spirituall subiection but by a politicke For as touching the Sacramentes and Sermons it is not subiect vnto it because the Magistrate may not alter the word of God or the Sacramentes which the Minister vseth Neither can he compel the Pastors and teachers of the Church to teach otherwise or in any other sort to administer the Sacraments than is prescribed by the word of God Howbeit Ministers in that they be men and Citizens are without all doubt subiect together with their landes riches and possessions vnto the Magistrate So Christ payed tribute Mat. 17. 27 so also did the Apostles and the whole primatiue Church there being most holy men Their manners also are subiect vnto the Censures and iudgements of the Magistrates 12 We say moreouer that Ministers are subiect vnto the Magistrate not onelie as touching those things which I haue rehearsed but also as I before signified concerning their function Because if they teach not right neither administer the Sacramentes orderly it is the office of the Magistrate to compell them to an order and to sée that they teach not corruptlie and that they mingle not fables nor yet abuse the Sacramentes or deliuer them otherwise than the Lord hath commaunded Princes may put the ministers out of their places if they behaue not themselues well Verse 26. Also if they liue naughtilie and wickedlie they shall put them foorth of the holy Ministerie This did Salomon who deposed Abiathar and put Sadock in his place as it is written in the first booke of kings the 2. Chapter And in the new Testament Iustinian displaced Siluerius and Vigilius And this I doubt not but was doone sometime by other princes But how iustlie I will not presentlie declare This one thing I will say that it was lawfull in the causes now alleaged But some man wil say that I speake now of the fact and not of the right yea but I speake also of the right For the king ought to haue with him the lawe of God written because he is ordained a kéeper not onelie of the first table but also of the latter So then he which offendeth in any of them both ranne in daunger of his power But although a king may remoue an vnprofitable and hurtfull Byshop yet cannot a Byshop on the other side depose a king if he haue offended Matt. 14. 4. Prelates of the Church haue no authoritie to depose Kings and Princes Luk. 13. 32. Iohn in déede reprooued Herod but he displaced him not of his kingdome Ambrose and Innocentius excommunicated Emperours but they procéeded no further Yea and Christ called Herod a Woolfe but he tooke not away his kingdome from him and he payed tribute vnto Tiberius a most wicked prince Mat. 17. 27 Neither was he at any time author to any man to shake off his yoke Wherefore let Popes take héede by what right they remooue at their owne pleasure kings and Emperours out of their places This did neither anie of the Prophets nor the Apostles nor yet Christ The popes boast that they haue great power but if the same be anie it consisteth wholie in the word of God Let them teach preach and admonish if they will exercise their power otherwise the ciuill and temporall power which they so much boast of is farre from the Ecclesiasticall Ministers Brieflie as there is found no king nor Emperour so great that is not subiect to the word of God which is preached by the Ministers so on the other side is there no Byshop which hauing offended but ought to be reprooued by the ciuill Magistrate What difference
saide What meanest thou Wouldest thou haue mée to féede Serpents and Dragons and Beastes Yea saith Bernard assayle them howbeit with the worde not with the sword And in an other place hee saith If thou wilt haue both swordes thou shalt lose both Neither are we to thinke that Eugenius would by himselfe haue fought but peraduenture hée assayed to mooue war by others from which purpose Bernard disswaded him And thus much of him 17 But that which Boniface added that those swords of the Church ought to be ordered namelie that the one should be subiect to the other which he prooueth by this saying of Paul Rom. 13. 2. Those powers which be ordained be ordained of God manifestlie testifieth how he wresteth the scriptures For this word ordinatae that is ordred is in Gréeke written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is nothing else than instituted or appointed Notwithstanding put the case it be so as Boniface hath expounded it what maner of order I beséeche you shall this be Certainlie such as the minister should teach and that the ciuill power should heare beléeue But this toucheth not the Pope which teacheth not at all The lowest things saith Dionysius are by meanes reduced to the highest Wherefore Boniface concludeth that the externall sword is brought vnto GOD by the spirituall sworde In verie déede I will easilie graunt that the sworde of the spirit which is the worde of God is the meane whereby the other sword namelie the externall ought to be tempered and directed vnto God The Pope vseth not the sword of the word But why doeth not the Pope retaine this meane Why vseth he not the woorde Why teacheth he not Why preacheth hée not Princes which goe astraie are not by him reduced into the right waie nay rather on the contrarie part the Pope and Byshops of the Church are sometimes rebuked and iustlie reprooued of Princes Exod. 32. 2. It is the part of Princes sometime to admonish and correct Ecclesiasticall men Deut. 33. 5 Doubtlesse Aaron being high Priest fell grieuouslie in making the golden calfe and obeying the foolishnes of the people Moses blamed him grieuouslie who as it appeareth was a ciuil magistrate For toward the end of Deuteronomie he is called a king And when the priests abused the monie which was offered for the reparations of the Temple who remedied that but onelie Ioas the king 2. Kings 12 2. 1. Par. 23. 2. Par. 8. 14. 2. Par. 29. 5 I will not speake of Dauid and Salomon and others which distinguished the lots of the Priestes and orders of the Leuites And I will not nowe prooue these things by any more examples séeing they are manifest enough by themselues Wherefore I graunt that the ciuill power may be corrected by the ministers through preaching of the word of God But the Pope vseth not this kind of gouernment but rather an incredible tyrannie They boast moreouer that they themselues are greater in dignitie for that they exercise spirituall and heauenlie things whereas Princes are occupied onelie about earthlie and ciuill matters Be it so For we denie not but that ministers are occupied about things greater and more diuine than magistrates are But doeth the Pope alone minister them Nay rather he neuer doeth it at all Wherefore if the dignitie of the ministerie depend of those things then will it followe that many Byshops and Priests doe in dignitie farre excell the Pope which neuer preacheth and to fewe or none administreth the Sacraments 18 Let vs come to the Tythes Of the Tenthes by the payment of which Boniface laboureth to prooue that all Princes are subiect vnto him This argument séemeth to haue some shewe because at the first appearance it agréeth with the 7. Chapter of the Epistle to the Hebrews Hebr. 7. where Paul prooueth the dignitie of Christ to be greater than the dignitie of the priesthoode of the Leuites For thus he gathereth Abraham paide tenthes vnto Melchisedeck at which time Leui was not yet but was at that time in the loynes of Abraham and so was tythed in him And he which payeth Tythes vnto an other confesseth himselfe by the same thing to be his inferiour Christ was priest according to the order of Melchisedeck whereupon the Apostle concludeth that the Leuiticall priesthood was much inferior vnto the priesthood of Christ I haue opened the fountaine from whence Boniface deriued his Argument The place is very darke and néedeth explication And moreouer Boniface dooth not aptly apply it to his purpose First we must vnderstand that Tythes in the olde time pertained vnto Ceremonies and that aswell in Melchisedeck The priesthoode aswel of the Leuites as of Melchisedeck represēted Christ as in the Leuites Because in either Priesthood they were referred vnto Christ And either Priesthood was in very déede a figure of Christ For euen as the Leuiticall priest entered once euery yeare into the most holy place Hebr. 9. 7. Hebr. 7. 3. and that neuer without bloud So Christ by his owne bloud entered once into the Tabernacle that is into heauen And againe Melchisedeck for that he had neither Father nor Mother resembled Christ who in respect that he is God had no mother in respect that he is man wanted a Father But what signified the tenthes in either priesthood Truely they signified nothing else but that it behooued the olde fathers to acknowledge that whatsoeuer they had That of Melchisedeck did more represent Christ than that of Leuie came from Christ By that ceremonie the people woorshipped Christ himselfe And if a man wil compare Melchisedeck the Priesthood of Leui together although both of them séeme to be a shadowe of Christ yet shall he perceiue that he is more expreslie and manifestlie signified by Melchisedeck Heb. 7. c. as the Epistle to the Hebrewes testifieth Boniface saith We receiue the Tithes of all lay men Ye take them in déede but now that Christ is come At this day the tenthes is no more a ceremonie but stipends the paying of Tythes is no more a ceremonie as it was before the comming of Christ when by Tythes men woorshipped Christ which was to come in the fleshe and confessed that they ought vnto him both themselues and all that they had After the very which manner they payed the first fruites of all that they had Neuerthelesse our men in these dayes receiue Tythes but by what lawe Truelie not by the ceremoniall lawe but by a morall Lawe since it is requisite that the Minister should be sustained by the people Mat. 10. 10 For the labourer is worthie of his reward And he which serueth the Gospell ought to liue by it So then whether stipendes be paid vnto Ministers out of landes or out of houses either in readie mony or in Tythes it maketh no matter so that they be not maintained dishonestly but honestlie In déede these rewardes in some places doe retaine the olde manner of Tythes
Howbeit in many places they are not called Tythes but stipendes or wages And doubtlesse they be rather rewardes which are due to the labours of Ministers than Tythes 19 And as concerning the Argument propounded we must vnderstand Stipends are paid aswell to superiors as inferiors that such rewardes and stipendes are thinges indifferent for they are sometimes paide vnto inferiours and sometimes to superiours For tributes which are giuen vnto kinges and princes are their stipendes which we giue vnto them partlie to nourish and sustaine them and partelie to confesse that we are subiect vnto them and lastly that they may haue wherewithall to defend both vs and the Common weale And sometime inferiours also doe receaue stipendes For princes pay them vnto souldiers and yet can we not therefore say that the souldiers are greater than kinges and princes Notwithstanding I would not be thought that I speake these thinges to diminish the dignitie of the Ecclesiasticall Ministerie but that it may be vnderstood that these mens Argumentes are verie trifling The church which payeth a stipend vnto the minister is greater than he Neither doubt I to affirme that the Church it selfe which payeth the stipend vnto the Minister is greater than the Minister So that if we speake of Tythes as they are at this day giuen vnto Ministers it followeth not that they should be greater which pay them Why kings be consecrated by Byshops in the Church But in that kinges and Emperours are consecrated and annointed of Byshops and in that they receaue the crowne and sword of them it nothing helpeth their cause For if we speake of the ciuill power To Princes the power is giuen by God not by Byshops that is not giuen by the Byshop but by God But this is there doone to the intent that after the king or Emperour is chosen of God in such manner as is agreable prayers should be made for him in the assemblie of the Church that God may confirme and strengthē his heart that he may increase godlinesse in him and powre into him the feare of his name prosper his counsels and so make happie his actions that they may prooue profitable vnto the Church and vnto the publike weale And the Byshop while these thinges are in doing is the mouth of the Church and goeth before it in expressing the prayer And this annointing was deriued of an old ceremonie and custome of the Iewes And that the king receaueth not his power of the Byshop but of God euen their owne decrées doe testifie In the distinct 96. in the Chapt. Si Imperator Gelasius saith that the Emperour hath the priuiledges of his power at the hand of God What dooth Boniface then arrogantlie callenge to himselfe Euen that which belongeth vnto GOD onelie For as Paul saith Rom. 13. 2. All power is of God In the Code De Iure veteri enucleando Lawe the first Iustinian Iustinian declareth that his power was giuen him by the Maiestie of God And the glosse in the Extrauagāts De maioritate obedientia in the Chapter Vnam sanctam towardes the end saith that power is giuen vnto kinges by GOD onelie and that therefore they doe in deede receaue the crowne of the Byshop and the sword from the Altar Pope Boniface by his owne argument is inferior to Byshop Hostiensis 20 But let vs more néerelie examine the Argument of Boniface I saith he giue power vnto Emperors Therefore I am greater than Emperors Let this most blessed Thraso aunswere me Who consecrated him when he was chosen Pope Truelie the bishop Hostiensis Let vs therefore conclude that the bishop Hostiensis is greater than the Pope And if that followe not then is also the Argument of Boniface weake because as I haue shewed it is layd vppon a rotten foundation For it is not the byshops that giue power vnto kinges Many Emperors haue not béene consecrated by the Pope Moreouer haue there not bin manie Emperors which were neuer consecrated by byshops and yet notwithstanding were Emperors no whit the lesse Neither were the old Gretian Emperors so annointed It is therefore a new inuention But what if I prooue that the cheefe byshop was sometime consecrated by the ciuill Magistrate Vndoubtedlie Moses consecrated Aaron though neuerthelesse as hath bin said Moses was a ciuill prince Exo. 40. 10 So that Boniface laboreth in vaine about his consecration because he gathereth nothing thereby He boasted moreouer of the kaies We saith he haue the power of bynding and loosing But the power of the kayes consisteth herein Wherin the power of the keies consisteth that ye should preach the word of God truelie For he which beléeueth the Gospel is losed and he which beléeueth not is bound But when ye neither preach nor teach neither can ye binde nor lose And farther this subiection which we haue graūted is spirituall namelie of faith and of obedience and not ciuill and with dominion Afterward was Ieremie obiected vnto whom the Lord said Ier. 1. 10. I haue appointed thee ouer nations and kingdomes c. First I demaund here what kinges Ieremie directed or from whom he tooke away their Empire and what new kinges he ordained There can be none shewed Therefore what doe these wordes signifie I set thee ouer nations and kingdomes Nothing else than that by the spirit of prophesie and word of God he should foretell what kingdomes God would ouerthrowe because of sinne and what new ones he would institute The Prophets be no efficient cause of the ouerthrowing of kingdomes Why doe not the Popes so exercise their power Let them set before kinges and princes of the earth the threatninges of God and let them in this manner be ouer nations and kingdomes Could Ieremie be called the cause of the ouerthrow of kingdomes He was not properlie the efficient cause but onelie a certaine occasion For when he had admonished the king of Iuda and he beléeued him not the prophet by his preaching was some occasion that he should be condemned ouerthrowen So Paul saith 2. Cor. 2. 15 To some we are a sauour of life vnto life and to other the sauour of death vnto death When as yet the Apostle properlie killed no man but his preaching after a sort brought death vnto those which would not beléeue It is God therefore that pulleth downe and ouerthroweth planteth and scattereth neither disdayneth he sometimes to call vs his fellow woorkers 21 Boniface goeth on The laie power ought to be iudged by the Ecclesiasticall But by what kinde of iudgement Verilie by this that in the Church is set foorth the wrath of God against sinners and that they be admonished corrected by the holy scriptures Neuerthelesse that Byshops may expell kinges and put them out of their kingdomes where is that permitted From whence haue they it What charters will they bring for it Againe that is most intollerable which he saith namely that the Pope can be iudged of no
man The Pope ought to be iudged of the Church And yet Iohn the 23 was in the Councell of Constance deposed and not onely by God but also by men Thus doe these men make and repeate Canons and the same they allow and disalow as often as they thinke good Yea and Emperours haue sometimes thrust out and put downe Popes as it is before said Gal. 1. 8. Paul to the Galathians saith If an Angel from heauen preach any other Gospell let him be accursed If the Pope which may be and in times past hath bin obtrude wicked opinions who shall pronounce him accursed Shall he in no wise be iudged of anie man The Church no doubt shall giue sentence vppon him The Magistrate is the principall part of the Church the Magistrate for that he is the principal part of the Church shall not onelie iudge together therewith but shall also execute the sentence He may execute the sentence of the Church against the Pope He must ouersée the Bishops in their reuenewes Further it belongeth to the Magistrate to prouide that the goods of the Church be not giuen to the enemies of godlynesse So as if Byshops become enemies of the Church a faithfull Magistrate ought not to suffer the goods of the Church to be wasted by them The Canonistes haue this oftentimes in their mouth that for the office sake is giuen the benefit Therefore when they doe not their office ought the Magistrate to suffer them to inioy their benefices But let vs heare how Boniface prooueth that he can be iudged of no man Because ◠Cor. 2. 15 He that is spirituall saith he iudgeth all thinges but he himselfe is iudged of no man A goodlie and well applyed Argument I promise you But let vs sée what kinde of iudgement Paul writeth of in that place Verilie he speaketh not of the common kinde of iudgement whereby men are either put to death or put out of their roome he intreateth there onelie of the vnderstanding of things diuine and which auaile vnto saluation These thinges I say belong properlie vnto the iudgement of the spirituall man But as touching iudgement seate and knowledge of ciuill lawes Paul neuer thought of them in that place which is easilie perceaued by his words Ib. ver 12. We receaue saith he not the spirit of this world but the spirit which is of God If thou wilt demaund for what vse the spirit is giuen vs He aunswereth To the end we should know those thinges that are giuen vs of God And because the spirit of this world cannot giue iudgement of thinges that be diuine Verse 14. it is added The naturall man perceiueth not those things which be of the spirit of God The spirituall man iudgeth all thinges What Dooth he iudge also ciuill and publike causes Peter and Paul were iudged by the Ciuill power Acts. 25. 10 No not so but he iudgeth those thinges which belong to the saluation of men he himselfe is iudged of no man Assuredlie both Peter and Paul were iudged by the ciuill power vnto which Paul appealed that he might be iudged there and yet were they spiritual But that place must thus be vnderstood He that is spirituall in that he is such as one cannot in things diuine and such as pertaine to saluation be rightlie iudged of any man which is not indued with the same spirit that he is of The wicked sort and worldlinges account him oftentimes for a seditious vnpure and infamous fellowe But onelie God and his spirit looketh vppon the heartes Lastlie Boniface concludeth that there is one chiefe power onelie and that belongeth to the Pope least we should with the Manichees séeme to make many beginninges Gen. 1. 1. And he addeth that God in the beginning and not in the beginninges created the world Note We affirme one beginning not many We also detest the Manichees and affirme that there is one onelie beginning and pronounce one onelie fountaine and ofspring of all powers namelie God and his word without which there can be no power either ciuill or Ecclesiasticall For the foundation of either of them dependeth of the word of God and so we make but one beginning and not two Further if Boniface will vrge these wordes in Genesis In the beginning God created c. there ought to be but one onelie king in the world For when Paul said One Lord one Faith Ephe. 4. 5. one Baptisme he added not One Pope 22 At the length our Thraso commeth so farre as he excludeth them from the hope of saluation which acknowledge not the Pope for the chiefe head and Prince of the Church A schisme of Popes But when there were two or thrée Popes al at one time which thing both happened and also indured for the full space of 60. yeares Two or three Popes 60. yéeres together it must néedes be that those which at that time were of Boniface his opinion should confesse themselues then to be Manichees and to haue established two beginnings Againe what thinke they of the Gretians of the Persians and Christians which dwell in the East part séeing they acknowledge not the Pope who neuerthelesse reade the scriptures beléeue in our Lord Iesus Christ and both are and also are called Christians All those Boniface excludeth from the hope of saluation This is the ambition and vnspeakeable tyrannie of the Popes When we obiect vnto the Papists these words of Paul Let euerie soule submit it selfe to the higher powers they aunswere Rom. 13. 1. That euerie soule ought to be subiect vnto the higher power but yet to their own not to other mens power otherwise it were néede that Frenchemen should be subiect to the Spaniards and the Spaniards to the Germanes which because it is absurd it is concluded that euerie man ought to obey his owne Magistrate But nowe the Clergie acknowledge the Bishops for their head and that they should bée subiect vnto them And the Bishops acknowledge the Archbyshops and Primates and they lastlie the Pope After this maner say they we obeie the Pope and satisfie Paul What haue we to doe with Kings and the ciuill Magistrate Howbeit this is nothing else than shamefullie to abuse the wordes of the Apostle The Papists made a diuision of a kingdome into two parts Doe they not sée that they diuide the publike weale into two bodies which ought to be but one bodie onelie For when they diuide the kingdome of the Cleargie from the kingdome of the Laitie they make in one kingdome two peoples and set ouer eyther people his Magistrate and thereby it commeth to passe that the Clergie which be Frenchemen séeme not to be Frenchemen and the Germans séeme not to be Germans and this maketh not coniunction but diuision Besides this of what power I beséeche you speaketh Paul Verilie not of Bishops or Archbishops but of that power which beareth the sword He doth not without a
That Princes must flie from idlenesse as though they had made an end of their labors vse to giue themselues to sportes and to pleasures For so Alexander when he had ouercome Darius was made féeble through riotousnesse But farre otherwise did Dauid behaue himselfe For he thought it not ynough to haue conquered his enemie but thought that the priuate euils and iniuries at home belonged also to his office A similitude since that a publike weale is corrupted euen as is a humane bodie not onely by outward discommodities but also by inward euils as it were by certaine noysome humors Yea and such ought to be the ende of warre that peace among Citizens and domesticall discipline maie be established Iustinian And therefore Iustinian in the Preface vppon the Institutions of the Ciuill lawe The Maiestie of the Emperour saieth he ought not onely to be adorned with armes but also armed by lawes that eache time aswell of warre as of peace may be rightly gouerned and that the Romane prince may not onely be conquerour of his enemies in battailes but also by right course expell the lewdnes of malicious detractours and that he may become aswell most religious for the lawe as triumphant ouer his enemies And the law is not mans opinion as some haue foolishly thought but an euerlasting precept procéeding from nature being the guide and from the lawe And that which is here spoken as touching nature that doe wee much more truely vnderstand of God himselfe the authour of nature For that which GOD hath set downe ought to be a lawe vnto vs. And that lawe men doe oftentimes vnderstand by some light of nature and as Cicero saieth by a long experience of affaires and gouernment of common weales For things being in such sort marked of wise men committed to writing and declared in their kinds and distributed in their parts become at the last a certaine Art or else some similitude of an Art Vlpian in the Digestes in the Title De Iure legibus saieth that Ius that is right is so called of Iusticia that is Iustice This agréeth not with the Grammarians For they affirme that the word Ius is absolute that that onely is iust which is doone Iure that is by law or right so as they think that Iusticia is deriued of Ius but not Ius of Iusticia But these things I passe ouer This is certaine that that thing is first which expresseth any thing and the next is that which executeth and worketh that which is expounded That did Aristotle cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a remedying of iniurie Then followeth a certaine habite pronenesse of doing whatsoeuer is expressed This may hereby also be prooued In al Acts the obiect is before the science that in all Artes there is first a matter to be wrought vpon then a science For number is first before Arithmetick and song before musicke and euerie thing that may be knowen before knowledge thereof Wherefore right goeth before iustice For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is righteousnes is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the in being of right I knowe there bee some which defend Vlpian and say that he considered not the verie nature of things in themselues but so as it is brought forth and breaketh out into Act. But how soeuer it be the matter is not of great weight A Prince ought to take speciall héede that he minister iustice and that he doe it with a good minde and iustly How iustice is to be ministred For it is not sufficient that some good thing be doone vnlesse the same also be doone well And this who so doe Vlpianus saieth they may be called Priests For they be Priests and presidents of the lawes And lawes be holy things as it is in the Code De Legibus in the lawe Legis Wherefore to giue sentence and to speake law is a holy thing That sentence which is written namely that Dauid did execute iustice and iudgemēt 2. Sam. 8. 15 some do so expound it as they vnderstand that he did not pronounce al things out of the written law but euen much according to equitie and reason sith that also is to doe iustice But for equitie and reason there is no place except where nothing is prouided for by the lawes that is where neither reward of well doing nor punishment for wicked actes is expressely appointed And it is specially to be noted which is added namely To all the people For that betokeneth that he did execute iudgement sincerely and truely without respect of persons And this is it so to beare rule as thou maiest be a helpe to the people Salomon in his prouerbes Pro. 16. 12. By iustice saieth he shall the kings seate be established for euer Contrariwise Tyrants because of their iniquitie shal soone be taken away Howbeit to execute iustice is manifolde and hath many parts The parts of right iudgement For it behooueth both paciently to heare wisely to know vprightly to giue sentence and couragiously to doe execution Considering that many doe oftentimes iudge rightly but yet for want of courage they onely haue their sentence in papers Wee must take héede that the guiltie be punished that discipline be established that good lawes doe florish that good manners may be preserued This vertue is most profitable not onely in peace but also in warre These things ought a Prince specially to doe For he should be as it were a certaine liuing lawe But contrariwise they doe wickedly which thinke that the iudgement of causes doe nothing at all pertaine vnto their office Such was Anthonius Caracalla who woulde neuer giue iudgement And vnto Adrian when he excused him selfe that he was not at leasure to helpe a poore woman it was answered Then I would not haue thee to beare rule That the charge of Religion belongeth vnto Princes 2 But thou wilt say In 1. Sam. 28. 3. Whether it be lawfull for a King to decrée as touching Religion Deu. 18. ve 10. 11. 12 Is it lawfull for Princes to determine of Religion Vndoubtedly it was lawfull for Saule to abandon Witches and Southsayers sith God commanded them to be taken away But they which saie that Prophane Princes as they call them ought not to deale in these things they prouide verie ill for the safetie of the Church Two obiections For what if a Pastor become a Wolfe who shall take him away but the Magistrate Or if the Bishops as it happeneth gouerne not according to the dignitie of the Church nor by the worde of God who shall punish them But King Ozias they say when he woulde sacrifice was striken with a leprosie 2. Par. 26. ver 19. 2. Sam. 6. 7 And Oza when he had put his hand to the Arke that was falling out of the Cart was striken to death Wherefore Princes say they ought not to intermeddle with these things What shall they then do
held this for a crime of death But on the other side there followed thereof manie harmes and discommodities which I thinke good in like maner to rehearse 37 Thereby it commeth oftentimes to passe What euils Sanctuarie causeth that Maisters be despised by their seruaunts if they vpon hope to escape punishment doe flie vnto Sanctuaries there remaine many daies in which time their maisters without doubt are constrained to be destitute of the dueties and necessarie seruice of them Herewithall thou maiest adde that men doe then more fréelie sinne if they haue Sanctuaries readie whereunto they maie flie This did Tiberius Caesar prudently perceiue who as Suetonius and Tacitus report being displeased at so great a libertie tooke awaie the priuiledges from all sanctuaries It was come to passe as Plutarche saieth in his Problemes that the Priest of Iupiter stoode before the gates of the Temple and they which came and fell downe at his féete should be out of daunger and if they had bin bound they were straightwaie loosed After the which maner also many temples of the Papistes at this day become dens of theeues For they which be indebted by kéeping of themselues there be nothing carefull to satisfie their Creditors they shunne labour and behaue themselues ill in such Sanctuaries There happeneth another mischiefe that they which are come thither and their cause knowen are founde wicked men and doe escape by the helpe of the Moonkes and Priestes and by this meanes grieuous crimes are left vnpunished Yea and the Commonwealth it selfe is oftentimes by the like maners troubled to wit when as in such Sanctuaries those that be guiltie of treason be defended 1. kings 1. 51. as Adonias who hurt the commonweale and by reason of the Altar remained without harme 38 That immunitie in such kinde of crimes was graunted vnto those which fled to the Church Socrates testifieth in the fifth Booke and 6. Chapter of his historie where he sheweth that Eutropius one of the noble men of Arcadia desired verie much to be reuenged of them which fled vnto the Church And séeing that was not lawfull for him by the law he wrested a decrée from the Emperour whereby the right of Sanctuarie of the Church was abrogated But within a while after it happened that the same Eutropius himselfe with certaine men of his incurred the indignation of Caesar Wherefore least he shoulde be apprehended he went to the Church which thing did not profite him Against the same man Chrysostome inueighed in a Sermon saying that the Church could not defend him who tooke awaie the priuiledge thereof And because Iustinian saw that the same so large and ample immunitie did hurt the Commonweale therefore he restrained the same as we may sée in the Authenticks in the Title De Mandatis Principum the Paragraphe Quod si delinquentes where he excepteth homicides adulterers and those which rauish virgins For he writeth vnto his lieftenaunt that he shoulde in any wise punish such and shoulde not suffer them to inioy any priuiledges of Sanctuarie This lawe being otherwise firme and of good authoritie hath the Bishops lawe disabled What importunitie the Papisticall Sanctuaries doe graunt For in the Decretalles De Immunitate Ecclesiae in the Chapter Inter alia Innocentius the thirde wrote vnto the King of Scots Let none bée taken awaie from the Church though he haue committed grieuous faultes Further he decréed that they which haue betaken themselues to the Churches if they be afterward deliuered cannot any more in respect of that crime bee punished with corporall paine but onely by some other ciuill punishments And before that the rulers of the Church doe render them let them receiue an assuraunce from the Magistrates that they doe not put them to death 39 But least they might séeme to giue too much libertie they excepted thrée cases First they will not haue common théeues to be defended who lie in waite vppon the high-wayes Secondlie Robbers by the night which spoyle the fieldes Thirdlie they which commit haynous offences in the Churches or the Churchyardes being animated vppon hope that they shall there be without harme For such are not protected by the Church séeing they doe gréeuouslie sinne against the Church This is decréed in the decretals De Immunitate Ecclesiae in the lawe Immunitatem And as touching seruantes they decréed that if they shall flie vnto the Church being armed they shall not be receaued That also we haue in the Code De ijs qui confugiunt ad Ecclesiam in the law Si Seruus Howbeit if young men goe thither and séeke aduocates in the Church they are receaued their Maisters are called who assuring them of impunitie take them into their handes againe But other faultes although they be grieuous as murthers rauishing of virgins and adulteries they defend as it is in the decrees 36. quest 1. in the Canon De raptoribus And that immunitie they giue not onelie vnto Christians but also vnto Iewes so that they dissemble not So doe they in like manner vnto Ethnickes and also vnto men excommunicate and vnto heretickes But they make a difference after this manner If an heretick come into perill for other faultes he is defended but if for heresie it selfe he inioyeth not sanctuarie Furthermore this libertie is not only graunted vnto the Church A Bishops house had the power of Sanctuarie but also vnto a Byshops house although it be not ioyned to the Church Which thing is in the decrees 17. quest 4. in the Canon Id constituimus As much priuiledge also they graunt to their breadē God When the Priest was in steed of a Sanctuarie when it is caried about either in pompe or vnto the sicke For then if they take hold by the priest they haue sanctuarie Neuerthelesse they which liue in a sanctuarie and haue obtained priuiledge may there deale with their aduersaries But if they owe anie thing and be indebted to the common treasure the Canonistes in that case decree that it is lawfull for Iudges to cite that man before the Church doore if he will satisfie it is well if not they procéede to the possession of his goods which afterward they sell and withhold vntill all the debt be discharged But if so be they owe not vnto the commō treasure but to other men they haue respit giuen them for thirtie dayes wherein they may goe foorth séeke some Patron But if sentence be pronounced against them they are constrained either to stand to the iudgement or else to returne to the sanctuarie 40 Also in the time of warre they will that the rite of sanctuarie shall be of force to the intent that they which flie vnto the tempels may not be killed by the enemies vnlesse perhappes they make the Temple their hold and doe fight from thence Verie many such like thinges they haue which verie often doe turne to great wickednesse But yet they themselues doe iudge that this immunitie must by all meanes
be retained And in déede some of the fathers and some Councels doe séeme to be on their side Of Basil and Chrysostome we haue alreadie spoken before Augustine in his 1. booke De ciuitate Dei the 7. Chapter compareth the sanctuarie of the Empire of Romulus with the Temples of the Citie of Rome in which in the time of Alaricus a barbarous king the Christiās had immunitie For when he had taken the Citie of Rome by force he would haue them all to be safe which fled for succour vnto the Temple of Peter and Paul Romulus saith he opened a sanctuarie to increase the number of Citizens Alaricus to preserue a multitude of his enemies which is more to be praysed And in the same booke the 4. Chapter he saith that the sanctuaries of Christians were of farre greater power than those of the Ethnickes And againe he vseth the example alreadie alleaged And he added that the Christian sanctuaries were able to defend the Romans being now Captiues but the sanctuarie of Iuno which was at Troye was not able to defend the Troyans from the Gréekes As Virgil vttered in the secōd booke of his Aeneidos The Temples great were spoyld and Iunoes holy doores were brast Both Phoenix and Vlisses false with them their traine about The pray did keepe and Greekes to them the Troyan riches brought Yea moreouer it is said that the same Alaricus restored much of the golde which was taken out of the Vatican When Boniface the Earle which vnder the Romans gouerned Africa had taken one by force out of the Church of Augustine Augustine in his 187. Epistle to the same Boniface writeth that he woondred verie much that he plucked a man from them and he willed him safelie to restore the partie with all conuenient spéede And he addeth that he commaunded his Cleargie men that they should not take anie offeringes out of his house and that he had now excommunicated him This also we haue in the decrees 17. quest 4. in the Canō Miror And in the 188. Epistle the same Earle made a verie lowlie aunswere vnto Augustine whome he verie much loued acknowledging that he had gréeuouslie sinned Behold saith he I now restore the man whome I tooke away yet let it be knowen to thee that he is most woorthie of death Wherefore we sée that gréeuous offences in the Church had defence in right of the sanctuarie In like manner the Councels greatlie fauored sanctuaries The Councell of Arausicanum Chapt. the 5. decréed that none should be plucked away from the Church The 4. Councell of Aurelianensis Chapt. the 21. not onelie commaunded that this rite should be retained by the Byshops but will haue them to be excommunicated which shal neglect to doe it The 12. Councel of Toletanus Chapter the 10. giueth for sanctuaries xxx paces about Churches which be of the lesser sort But vnto the Metropolitans it giueth fortie The Councels of Ilerdenum Triburiensis decréed in a manner the same thinges 41 What shall we then iudge Whether it be expedient to haue Sanctuaries Must sanctuaries be retained or abrogated I forasmuch as I perceiue that the lawe of God retained sanctuaries but yet of verie straite libertie and doe sée also that the lawes of Nations instituted them and that otherwhiles there may be iust causes of them therefore I would determin that they ought to be retained With these cautions they may be had certaine cautions being obserued First that no priuate or publike thinges be hurt by that libertie Secondlie that no iniuries be doone to anie man or else vices nourished and maintained through the hope of pardon and impunitie Further it séemes that we ought to take héede that they be not open vnto all kinde of crimes but that they be graunted for some certaine men as when one man hath killed an other neither wittinglie nor willinglie Or else if a good man without his owne fault by the iniurie of fortune shal be burdened with debt or in such like thinges But to graunt sanctuaries for all crimes it is farre frō godlinesse Againe it were good to be decréed that they should not be manie and much frequented that men may behaue themselues the more circumspectlie and grauelie in their daungerous actions Numb 35. 13. The olde lawe had onelie sixe in the whole kingdome of Israell But in our Regions there be alwayes manie For the Canonistes haue maruelouslie indeuored to inlarge that libertie Notwithstanding it should be the part of a good magistrate to restraine the number of them Also it ought to be prouided that they which be detained in sanctuaries when by iudgement they be found guiltie might not easilie scape away And that the priestes or Monkes if they make a way for them to escape should vndergoe certaine punishmentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howbeit it is come to passe that they themselues also are Sanctuaries as being men that haue extorted and vsurped sundrie formes of exemption The fifteenth Chapter Of Exile or Banishment In 1. king 2 at the end FOrsomuch as Abiathar was banished to the territorie of his Father and Semei commaunded to kéepe himselfe at Ierusalem the which be kindes of banishmentes it shall not be amisse to speake somewhat of Exiles or Banishments The orders obserued in the treatise of this Cōmon place First we will inquire out the definition of Exile Secondly we will searche which be the kindes thereof And thirdly shall be disputed whether this kinde of punishment ought to be vsed in Common-weales namely for expelling of an hurtfull man out of their dominions when they may punish him And to kéepe a right Method we wil begin at the Etymologie of the word Of the Hebrewes it is called Makalash The Etymologie of Exile For the verbe Kalash is to gather or binde together Therefore did they call Cities of refuge by this name because they gathered themselues vnto them and thither were the fugitiues drawen together And it may also be called Magnahash of flying or scaping away The Gretians also called exile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fugiendo of flying away The Latines if we may beléeue Nonius Marcellus called it Exilium because they that so flie away be without countrie or Land namelie of their owne And men were said to goe from one soyle to an other when they fled from anie hurt or punishment which remained for them at home But they which studie to comfort exiled men doe call their exiles peregrinations when as neuerthelesse there is perceiued no smal differēce betwéene these things For peregrination is taken in hand willinglie and for sundrie causes The difference between Exile and Peregrination not for the auoyding of punishment which should be laid vppon them at home But so men speake that they by a more milde word may extenuate that punishment exhorting their friendes by that manner of speach to take that vppon them as voluntarie which they suffer against their will And vndoubtedlie that flying
his dearest sister in his roume who maie perfourme many moe things than he could and shall the more fully answere the opinion conceiued of you in that you are the elder and therefore shall gouerne the kingdome not by the will of others but by your owne iudgement Wherefore you haue most gracious Quéene most liuelie examples of the auncient and also of the latter kings and finallie of your most déere brother in whose steps if you be willing religiously to walke and willing thereunto you ought to be you shall obtaine many singular great coÌ„modities First you shall doe an acceptable thing vnto God by ioining your selfe vnto his word you shall restore the Church of Christ which is almost vtterly decaied you shal satisfy the godlier sorte of your owne nation By your noble example you shal shew to foreine princes a sounde and sincere patterne of gouernment And I beséech you neuer hearken vnto them which faigne that the regard of the reformation of religion belongeth not vnto Princes That the â—aâ—e of Religion belongeth vnto â—ings For the good kings whome I before remembred did not so iudge The holy Scriptures doe not so instruct vs neither did the verie Ethnickes and Philosophers themselues so iudge Is it the office of a godlie Magistrate to defende onely one and that the latter table of the lawe diuine Shall the Prince take vppon him the care of all other businesse that they bee doone rightlie and without fraude and shall cast awaie the respect of Religion onelie God forbid If Bishops and Ministers of Churches shall not doe their duetie if in handling of doctrine and administring of the Sacraments they forsake the iust rules of the holy Scriptures who but a godlie Prince shall reuoke them into the right way Let not your Maiestie expect as things nowe be that those men are stirred vp to these things of themselues vnlesse they be mooued thereunto by princely authoritie they will not repaire the ruine of the Temple of God Ioas a king of the Iewes 2. kings 12. 8. when he perceiued that the Préestes perfourmed not this took vnto him the charge to amend the decaied buildings of the Temple Go forward therfore O holie â—ebora of our times Ioine vnto you some godlie Barac Iud. 4. 6. The manlie courage of godlie women The Israelites which are diuers waies oppressed deliuer you to the sincere and pure libertie of the Gospell Bée not afraide for God is not woont to leaue these enterprises destitute of his fauour Him you shall haue with you that you Ib. ver 21. like valiaunt Iahel may strike the head of Iabin with the hammer of your power and fasten it to the ground from whence it came whereby he may cease to be troublesome vnto your good nation We haue verie great hope that you shall bee the same Hester which shall driue Haman vnto hanging Hester 7. which thirsteth for the slaughter and blood of the people of God Let these holie women be an incouragement vnto your Maiestie and suffer not your selfe to faint for this cause that you are not borne a man but a woman 1. Cor. 1. 28 For where doth the power of God rather discouer it selfe than it dooth in weakenes Neither he vsed the strong things of the world to spread the kingdom of Christ but by weake and base men he subdued to the Gospell the wisedome of man and the loftie reasons of the flesh And in that warre which Xerxes waged against the Gretians if wée shall regard the Ethnicke affaires the men of Persia were slaine and gaue them selues to shameful flight when in the meane time Artemisia the most renowmed Quéene with a manly minde fought most stoute battailes Which thing being vnderstoode Xerxes saide that the men in that battaile were women that the women had shewed themselues to be most valiant men Also Zenobia defended the Empire of Rome much more valiantly than did Galienus Albeit thankes be to God there is nothing sauing woman kinde that can iustly bee noted in your Maiestie either woman like or weake But least I should be thought to speake to please your eares I am minded to passe ouer the incomparable learning the knowledge of tongues the clemencie virginitie wisedome and aboue all other the godlinesse and other vertues wherewith you being adorned by the benefite of God are not onelie called but are in verie déede most famous Wherefore girde your selfe with a good courage vnto that holy worke which all good people doe expect of you feare nothing at all the deceites of the diuell the impediments of wicked persons nor yet the weakenesse of woman kind God shall put awaie all these thinges with one breath of his mouth In the meane time verilie it shall be my part and such as I am to desire of God in our daily deuoute praiers that he will first graunt vnto your Maiestie that you may throughly perceiue all that good is by your own wit and vnderstanding secondly that wholsome and profitable counsels may by others be suggested vnto you further that you may receiue those things that shall be rightly shewed you and finally that in whatsoeuer you shal vndertake God will graunt you fortunate and happie successe These praiers doe I dailie make vnto God for you most gratious Ladie and doe promise that while I liue I will neuer cease from these prayers Prou. 21. 1. But the heauenly Father which hath the heartes of Kings in his owne hand by whom Kings doe raigne Prou. 8. 15. and who at his owne pleasure transferreth Empires to whom he will Dan. 2. 21. euen he by his spirit direct your Maiestie together with the Church and nation of England and by his comfortable grace long continue the same in safetie At Tigure 22. of December 1558. Your Maiesties most humble Oratour Peter Martyr Here followe certaine Theologicall Epistles of D. P. Martyr vnto diuers States and priuate Persons To all the faithfull of the Church of Luca Sainctes by calling grace and peace from God the Father and from our Lorde Iesus Christ Peter Martyrs separating himselfe from Papistrie IF I should vse long silence in this flying awaie no doubt but it woulde be vnprofitable vngratefull vnto you and it woulde ill become me so to do Wherefore hauing the spirite of God as I hope I haue I minded to talke with you by these letters since I cannot speake with you face to face I taried at Basill vntill the 16. Calendes of Nouember Although I were welcome and receiued of all men yet I founde no fit state of life for my studies because the Citie had no néede of teachers Therefore since I was not able to beare out pouertie and scarsenesse without some honest labour and that my minde gaue me not to take anie other trade in hande than mine owne namelie the expounding of the worde of God I remained in a doubt expecting what the Lorde would haue to be doone with me
all meanes to haue me tarie here Howbeit what he shal bring to passe I know not This neuerthelesse must I shewe you that my purpose was in my iourney to goe to Geneua and to bee there for a while in your companie But the winter which is nowe at hande hath terrified me from anie further iourney doubtlesse that which I haue nowe deferred I hope the next spring I shal bring to passe And if you think that I be able to doe you anie pleasure here onelie giue we warning and it shall suffice I wish you well to fare in the Lorde and that you maie long remaine in safetie to the Church of Christ At Strasborough the 3. of Nouember 1553. To Maister Iohn Caluin ABout the feast of Easter I wrote letters vnto you right worthie sir but it was by a yong gentlemā of Hungarie who was slaine not farre from Selestade Wherfore since there happened so sorrowful a mischaunce they could not be brought vnto you And those thinges which I then knewe and wrote since I doubt not but that you had knowledge of them by some other meanes I thinke them not fit to be repeated There is a verie fearefull newes reported of out of England namelie that there the Parliament as they call it hath assented to restore vnto the Pope his most tyrannicall gouernment The popish kingdome restored in England And Philip is and is accounted king of Englande The good men on all partes flie frō thence as much as they can And I can not expresse howe great a disturbance there is of all thinges And nowe amongest vs there bee thrée excellent knightes namelie Morisin Cheeke and Cooke no lesse famous in godlinesse than in learning who I thinke within fewe daies will come vnto you These thinges I therefore write to the intent that you together with your Church will pray for that state not onelie afflicted but in a manner ouerthrowen Doubtlesse nowe are the Bishoppe of Canterburie and the rest of the Bishoppes in extreame daunger We here liue in peace and quietnesse as touching outwarde matters and nowe we perceiue we are deliuered of feare touching our French Church whereas manie before suspected that something woulde bee chaunged in doctrine and administration of the Sacramentes Which neither is nor I hope shal be doone I would to God that the cōtention of some against their pastor might be taken awaie But yet doe I trust that at length it will be quieted and as I iudge wil easilier be quenched by dissembling our iudgment than if men resist by violence and power And this euill hath also néede of prayers Finallie I would haue you vnderstande that this doeth greatlie gréeue me together with other good men that against the trueth against your good name they spread verie foule and false reports as touching the eternall election of God and that heretikes ought not to bee put to death But it maketh no matter since as wee heare in these thinges which they write they dare not confesse their names I saide as we heare because there is not one of those namelesse bookes brought hither to Strasborough Wee that be here and especiallie Zancus and I doe defende your part and the trueth so much as in vs lieth But how Maister Alasco was ill intreated through out Denmarke and the Churches of Saxonie you maie vnderstande by this man that deliuereth you my letters Fare you well and pray for vs. Zancus saluteth you verie much I in like maner pray you salute in my name Martinengus and also Galeatius the Marques and N. From Strasborough the 9. of Maie To Maister Iohn Caluin SIr I lately receiued letters from Vienna that I shoulde sende them vnto you which before I did not because I had no sooner a conuenient messenger And nowe I write partly vppon this occasion and partly because it séemeth now lōg since I saluted you Which duetie though I haue slacked for a time yet will I not suffer it wholie to cease And besides this my good wil there hath happened another thing namely that a fewe dayes past I read with great pleasure the worke which you set foorth in defence of the wholesome eternall predestination of almightie God Wherefore since I was greatly delighted with the reading thereof I thought it iust and my part to giue you thankes And I doubt not but that vnto your labour will come a iust and aboundant fruite as touching them which bee chosen and predestinate vnto eternal life by GOD vnto whose glorie it was taken in hand And I also haue gathered manie things for the confirmation of this matter in my Commentarie vppon the Epistle to the Romanes which certaine monethes past I sent vnto Basill to Peter Perne to be imprinted which Booke neuerthelesse could not at this Mart be finished which nowe I let you vnderstand to assure you that euen for good cause and with all my heart I am glad of your writing We haue here no newes but that your selfe knowe The inauguration of the newe Emperour after an vnusuall forme and manner and hitherto not heard of hath bread an incredible woonder For by this Coronation as they terme it the authoritie of the Romane Antichrist séemeth more to bee ouerthrowen than euer before And by what meanes the Archbishops which be Electors coulde bee brought to consent vnto this maner of inauguration no man in a maner can tell But howsoeuer it is we will expect the workes of God Hither came two from Vienna the one of which is a preacher but the other is an Earle young in déede of age but yet well exercised in learning and one that much fauoureth Religion He was a Counsellour to the newe Emperour but nowe he dwelleth with Maximillian the King of Bohemia hens well inclined to the Euangelicall Churches and indeuoureth to shew that the Lutherans and wee iudge one thing as touching the matter of the sacrament but yet hitherto he could not make this plaine vnto some He iourneieth to Tubinge and Hedilborough from thence to Philip into Saxony who he saith that hee for a certaintie knoweth to be now constrained to write testifie what his opinion is touching the question of the sacrament God graunt him such constancie as becommeth his learning and godlines Both of these men affirme that king Maximilian is enclined to the religion of the Gospell and wisheth that the Church of Vienna should be altogether reformed These were the things which I had to write vnto you I beséeche God the father of our Lorde Iesus Christ that he will long preserue you in health to his Church From Zuricke the 21. of Aprill I pray you salute in my name our fellowe Ministers To Maister Iohn Caluin TRuelie sir it was neither griefe nor maruell vnto mée that a fewe daies since when you sent letters to our friende Maister Bullinger by whom you would make the excuse you wrote nothing vnto mée But this was verie grieuous vnto me before to heare that you were sicke and
that of a daungerous disease Neither doeth it nowe any lesse grieue mée when I perceiue that your sickenesse which troubleth you is a quarten ague I for my part am able to say much of the vntowardnesse and as it were rebellious obstinacie of this disease against medicines and Phisitians as he that hath two sundrie times striuen therewith The chiefest thing is that they which are in this state must vse great long pacience which I am sure you are not to séeke in matters without séeing it is aboundantly ynough planted within your minde by the spirite of Christ But I together with many others haue two causes to sorrowe for this your sicknesse The one is because you your selfe are broken and weakened which cannot otherwise be especiallie in a slender bodie now in a manner dried vp with labours And the other cause is that your labours in preaching and writing are discontinued to the great detriment of all Christians For there is nothing so much enemie vnto this disease as are studies and cares These be the things which disquiet not onely mée but all that be true godlie men Howbeit since the case so standeth it is our part to pray as earnestlie as wee can that you may spéedilie be restored to your former health And it is your part with all diligence to forbeare from all thinges that may doe you hurt especiallie from earnest studie and care of weightie matters whereby the humour of Melancholie from whence this feuer is stirred vp is so forced and striken as it setleth euen into the Marowe of the bones Verilie it is to be wished that since it hath so séemed good vnto God you should much rather quiet your selfe for certaine dayes or monethes than either to die which God forbid to the great griefe of the godly or else to the incredible hinderance of the Church to liue the rest of your life altogether with a féeble and consumed bodie and minde Wherefore take héede you offende not either against your selfe or against the Church of Christ Yesterday there came hither certaine messengers sent from the English gentlemen which liue at Strasborough which do certifie that their Quéene died the 16. day of Nouember The death of Quéene Marie and that the most noble Elizabeth is succéeded in the kingdome that with a full consent of all states For by chaunce they were gathered together at this time from all the partes of England to the assemblie which they commonly call the Parliament Nowe must we desire GOD that this alteration of the state may turne happilie to the honour of Christ and his holy Gospell I knowe that you and your godly Church will not faile to doe what in you lyeth Perhaps the time is now wherein the walles of Ierusalem shall be builded vp againe in that kingdome that the bloud of so manie Martyrs may séeme not to haue bin spent in vaine Other newes than this I haue not sauing that my Booke is vnder the presse Gardiners booke confuted by Peter Martyr wherein I haue discouered and confuted all the false arguments and shiftes of Stephen Gardiner somtime Bishop of Winchester touching the matter of the Eucharist Which as I hope hath happened in verie good season For it will be profitable especiallie at this time that the English Papistes may vnderstande that that booke is not inuincible as hitherto they haue bragged Fare you well and long may you liue vnto Christ and to his Church I salute all the Ministers and also Beza and the Marques From Zuricke the first of December To a certaine friend IT is euen in déed as you write right woorthie man and déere beloued friend in Christ and I am euerie day taught more and more by experience it selfe that the death of the bodie of that most godly yong man Edward king of England belongeth vnto manie partes of the Church and bringeth greater harme than many doe now perceiue But God the father of our Lord Iesus Christ graunt that within a while they féele it not to their great sorrowe But I which after some sort haue bin partaker of these matters if I should not bitterlie lament for the miserable case of our excellent brethren and for their most constant daungers aswell of minde as of bodie and should not euerie day shed iust teares for the mishappe of that people verilie I should be as a stone and péece of leade While they be now grieuouslie afflicted laid open on euerie side to offences burned euerie houre with the fires of temptations while with extreme vngodlinesse of hypocrites that Church is suppressed and trodden vnder foote how may it be that I and such as I am can sorrowe temperatlie and moderatlie While I taught in that countrie there were verie manie learners of the holie scriptures and verie toward scholers in Diuinitie whose haruest was welnéere ripe whom now against their willes I sée either miserablie wandering in vncertaine habitations or else most vnhappilie subuerted if they tarie There were in that kingdome a great sort of most sincere and learned Byshops who are shut vp in most straite prison euen now readie to be plucked away as théeues vnto death In that nation were laid the foundations of the Gospell and of a noble Church and with a fewe yéeres labour the holie building was in good forewardnesse and better and better was euerie day hoped for But now finallie vnlesse God put to his helping hand it is like to come to passe that not so much as a steppe of godlinesse in outward profession will be left These and other thinges suffer not my heart to be at rest nor my minde at quiet Wherefore I beséech God with all my heart that he will remitte some part of the punishment and for Iesus Christ his sake wil forbeare to powre out his great wrath otherwise we shall be oppressed with the heape of infinite euils And that which I doe so earnestlie wish I beséech you that you in like manner will desire of God that yet at the length he wil take pitie of afflicted England which I verie well know did before this calamitie verie much fauour you and other godlie men and good learning And whereas you admonishe me that I should here séeke and maintaine concord with them that teach I iudge that you speake the same of loue and good will and I assure you in déede that so much as in me lyeth peace and charitie shall remaine inuiolate I haue bin alwayes of milde nature and haue verie much loued peace and tranquillitie Wherefore I minde not especiallie now in my olde age to change my nature Welnéere all the professors of good artes and learning doe make much of me and I in like manner doe loue them In the same wise dooth the case stand towardes the Ministers of the Church sauing that I perceaue some of them beare me not so good will yet neuerthelesse I cease not to haue them in the same estimation that is due vnto the holie
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
wéeping it maie be sufficientlie lamented But I trust it wil come to passe that we shall see things in better state God grant that I be not deceaued of this my hope Howbeit so long as the Pastors of Churches doe leaue off the function which God hath appointed thē both indeuor you to confirme your selfe through the words of God and to your power be a furtherance to your householde which if you doe you shall gouerne your familie not onelie in the fleshe but also in the spirite And these things I write not that I thinke you to be slouthfull but that I maie incourage you to the more earnest doing of that which I iudge to belong vnto you As touching the controuersie which you would haue me to declare I thinke there is not much to be said for somuch as you your selfe haue by your owne iudgement declared so sound and godlie an opinion as I doe wholie condescend vnto that which you haue allowed Garments in the exercise of diuine seruice counted amōg things indifferent Wherefore since these bee thinges indifferent they by themselues make no man either godlie or vngodly yet euen as you also iudge I thinke it more expedient that this garment and others more of that kinde shoulde be taken awaie when it maie conuenientlie be doone to the end that ecclesiasticall matters maie bée most sincerelie executed For while that the signes which be not supported by the worde of God be defended and retained with so obstinate a minde there you maie verie often times sée that men are not desirous of things themselues And where that which is but a vaine shewe is holde in great price it comes oftentimes to passe that the thing which is of great importaunce is greatlie neglected O immortall God howe manie Ecclesiasticall men as they woulde séeme to bée are there at this daie who if you shall pull from them the garment and the cappe haue vndoubtedly nothing that representeth a minister of the Church But if we shoulde giue place vnto wrath there woulde be no ende of quarels The young man of whome you write vnto mee I will as faithfullie and earnestlie as I can commende vnto Doctor Cookes when he commeth And if there be anie other thing that you woulde haue with me be bolde to commaund me you shal haue me readie at your commandement Fare you well and loue me as you do in the Lord. Since I haue no newes that I iudge worthie for you to knowe this onelie I signifie vnto you that all thinges are in the same state that they were when you were here present From Oxforde the first of Iulie 1550. To a certaine friend of his 36. Whereas I write not againe vnto you by Abels seruaunt a fewe daies since I would not haue you so to take it as if your letters were not greatlie to my liking Truely I was minded to write but being let by the shortnesse of time because he made ouermuch haste I was constrayned to put ouer vnto this day which I determined then to doe It was verie welcome vnto me to heare that which you wrote as concerning our friende Maister Cheeke For considering the vnhappinesse of fortune those thinges may after a sort be bornewithal so he shewe it in déede that his faith rather staggereth than is broken or extinguished which is in a manner vncredible vnto mée that he can perfourme so long as he remayneth in Englande For my part I will desire God the father of our Lorde Iesus Christ and that with most feruent prayers that he will so by his spirite repaire his shipwracke as he may at the length with as small losse as is possible ariue at the hauen of saluation Concerning my Lorde of Canterburie his booke against Antonie which as you write is nowe in the presse I reioyce so farre is it off that I should be anie thing mooued for that cause séeing I looke for nothing to come from that man but such as is exact wittie and diligently handled But I feare least that which you haue heard be not true so great a desire thereof haue you kindled in mée I haue no newes at this time to write vnto you We are all in good health and I teach here as I was woont before time to doe with you God graunt that I may not labor without fruite Italie is nowe in part troubled with gréeuous warres and in part séemes that it will héereafter be miserablie handled and that through the displeasure of the Pope alone But God almightie which gouerneth all things by his prouidence will perhappes by this meanes waste the kingdome of Antichrist and will so diminishe it in this age as he will one daie giue the same to the godlie to be derided and hissed at which I beséech Iesus Christ may come quicklie to passe Fare you well and loue mee as you doe and salute in my name euerie one of the English brethren From Zuricke the 15 of March 1557. This Epistle seemes to bee vvritten to the reuerend Father Iohn Hooper Bishop of Glocester although in the Authors owne copie there is no name put thereto 37. RIght reuerend and welbeloued in Christ Iesus the letters which you sent vnto mée a fewe dayes since I determined before this time to haue aunswered but I haue bin hindred by so great and manifolde businesse that til this present I could neither satisfie mine owne will nor perhaps your desire Wherefore it is in your good nature and wisedome to take this delay in good part Those things which you haue put in writing touching the controuersie risen betwéene you and the reuerend Lord Bishop of London concerning the garmentes of the Ministers of the Church I haue both read them as you desired and according to the shortnesse of time haue considered of them as héedefully as I could Which I therefore say because I could not kéepe your writing any longer than one night For the messenger by whom I receiued the same departed vnto Cambridge the next day verie earelie in the morning whither you wished that by the same mā I should send that I had read vnto Maister Bucer Which I did with diligence and without delay In that short space of time which then was giuen I so comprehended with myself the whole cause as first I was not a little delighted with your singular and ardent zeale whereby you indeuour that Christian Religion may againe aspire to the vncorrupt and plaine purenesse For what ought to bee more desired of all godlie men than that all things may by litle and litle be cut off which haue but litle or nothing at all that can be referred vnto sounde edifying and which of godlie mindes are iudged to bee ouerchargeable and superfluous Verilie to saie as touching mine owne selfe I take it grieuouslie to bee plucked awaie from that plaine and pure custome which you knowe all we vsed a great while together at Argentine where the varietie of garments about holie seruices were taken
furthering some vtilitie of ours I iudge might both be restored retained Who séeth not that the Apostles for quietnesse sake and for the better liuing together with the beléeuers commanded the Gentils to abstaine from strangled and from bloud These things vndoubtedlie were of Aarons Priesthood Acts. 15. 20 if you will haue all thinges generallie to bee comprehended which were in the lawe Also no man is ignorant that tythes are instituted at this day in infinite places for to maintaine the ministers of the Church That Psalmes and Hymnes should be sung in the holie congregation ye cannot easilie finde by the Scripture of the new Testament which most manifestlie appeareth was doone in the olde I passe ouer that Ambrose while he interpreteth the 14. Verse 26. Chapter of the first Epistle to the Corinthians most manifestlie saieth that the custome of prophesying taught there by Paul being taken from the synagogues was deriued vnto our Churches Further if I should somewhat diligently search and examine which the time will not suffer I might finde manie thinges which our Churche hath borrowed of the decrées of Moses yea and that from the first times And not to omitte this wee haue feast dayes in remembrance of the Lordes resurrection of the natiuitie of Whitsuntide Feast of the Natiuitie Resurrection c. and of the death of Christ Shoulde all these thinges be abolished because they be steppes of the olde lawe By all these thinges I thinke you sée that all the thinges belonging to Aarons priesthood are not to be abrogated as nothing of them may be retayned or vsed And say not vnto mee that there will bee straightway opened a windowe vnto all abuses vnto holie water censing and other infinite thinges of like sort for the aduersaries will aunswere that there must be appointed a measure in those thinges which they renue and retaine that the congregation of the faithful be not burthened with this kinde of thinges nor any woorshippe or effect of religion placed therein as wee sée to be doone in holie water or censing Morouer we must beware that Christian religion be not put in hazarde that although in some respect they be restored yet that there be no such store made of them as though they should bée necessarie to obtaine saluation But so ought we to suffer such thinges as when they shall appeare to profite but a litle they may bee layde a side euen as I haue testified what I thinke should be doone at this day as touching this diuersitie of garmentes For this in verie déede I would to haue beene laide aside but when it happened not according to my minde I thought it méete to suffer the same till better times should be graunted I would to God that the Churches which be in Germanie with this one losse might redéeme their auncient libertie although I wish by all meanes that no superfluous thing should be obtruded vnto them But nowe let vs weigh the other argument whereby the vse of these garmentes séemed not lawefull because they were inuented by the tyrannie of the Pope Héere doe not I perceiue howe it can be firmelie prooued that we may vse nothing that is accustomed to be doone in poperie Howe farre 〈◊〉 we may vse things that were vsed in the Popes Church Doubtlesse we must take héede that we presse not the church of Christ with too much bondage so as it may not be lawefull to vse anie thing that belonged to the Pope Certainely our forefathers receiued the temples of Idolles and conuerted them into holie houses wherein Christ should be worshipped and the reuenewes consecrated to the Goddes of the Gentils to playes of the Theater and to the vestall virgins they tooke to maintaine the ministers of the Church whereas these thinges did first serue not onelie Antichrist but the deuill himselfe Yea and the verses of the Poetes which were dedicated vnto the Muses and vnto diuerse Goddes or vnto fables to be doone in the Theater for pacifying of Goddes when they be commodious and excellent and true the Ecclesiasticall writers vse them and that by the example of the Apostle who disdained not to cite Menander Aratus and Epimenides and that euen in the holie scripture which hee deliuered and those words which otherwise were prophane hee made agréeable to the diuine seruice vnlesse perhappes you will say that his wordes described in the holy scriptures serue lesse to the woorshipping of God than the visible wordes vsed in the sacramentes Who moreouer vnderstandeth not that wine was consecrated vnto Bacchus bread vnto Ceres water vnto Neptune the Oliue vnto Minerua learning vnto Mercurie song vnto the Muses or to Apollo and verie manie other thinges of this sort you may find in Tertullian in his booke De Coronamilitis where he treateth in a manner of the selfe same argument all which thinges neuerthelesse wee feare not to vse at our owne will aswell in holie as in prophane vses though they were dedicated vnto deuilles or Idolles Nor straightway doe I graunt that these diuersities of garmentes had their originall of the Pope séeing wée reade in the Ecclesiasticall historie that Iohn the Apostle at Ephesus ware an ornament called Petalum or a pontificall plate Petalus seu Lamina And of Cyprian the Martyr Pontius the Deacon testifieth that when he was within a while to suffer death he gaue his * Birrus an ornament that Byshops vsed Birrum vnto the executioners his garment of dalmatia vnto the deacons and stoode in his linnen garmentes Moreouer Chrysosome maketh mention of the white garments of ministers of the Church And the olde writers testifie that the Christians when they came vnto Christ chaunged their garmentes and in stéede of a gowne put on a cloke For which when they were mocked of the Ethnickes Tertullian wrote a verie learned booke intytuled De Pallio of the cloke Neither doe I thinke you to be ignoraunt that vnto those which were entered vnto Baptisme was giuen a white garment Wherefore it appeareth that before the tyrannie of the Pope beganne there was some diuersities of garmentes in the Church But admitte that these thinges were inuented by the Pope yet doe I not perswade my selfe that the impiety of the popedome is such that whatsoeuer it toucheth it doth altogether defile and pollute it whereby godlie men may not be allowed to put it to a holie vse Nowe doe I thinke you vnderstande what my iudgement is for the reuiuing or retayning of the Mosaicall or Papisticall Rites Wherefore nowe that we haue briefly noted the two chiefest points of your reasons I come vnto that which your selfe also confesseth that all mens inuentions must not straightwaie be condemned Otherwise it is a deuise of man that we communicate rather in the morning than in the after noone All mans inuentions must not be condemned Acts. 4. 37. And it was a deuise of man that the prices of thinges that were solde in the primitiue church were laide at
also thinke that these rites are not onelie suffered but also allowed of you Wheruppon afterwarde when you teach otherwise he will not giue credite vnto you For he that teacheth otherwise than hee doeth buildeth those thinges which he destroyeth and againe destroyeth those thinges which he buildeth Neither can the example of the Apostle be colored by such a fact who for a time retaineth the Iewish ceremonies with a safe conscience For the ordinances of Moses were in old time brought in by the authoritie and lawe of God not founde out by mans counsell neither were they condemned for worshipping sake But these things of which we nowe speake were both instituted by men without anie diuine oracle and did gorgiouslie serue the worshipping which at this daie so manie as bee godlie doe detest Woulde to God they which iudged that thinges ought to be kept had perceiued that the Gospell is not firme enough so long as these thinges remaine Vndoubtedlie if we would hate superstitions from the heart we woulde by all meanes prouide that the verie steppes of them might bee rooted out Woulde to God that the peruerse indeuour of our aduersaries coulde haue made vs somewhat the better learned They doe diligently shunne all thinges whatsoeuer by anie meanes sauour of our religion and of set purpose so much as they can doe depart from the plaine worshipping of Christ and from the most auncient custome of the Apostles Why doe not we in like manner prouide to be most far off from their pernitious decrées and to followe the Apostolicall simplicitie not onelie in doctrine but also in administration of the Sacramentes I cannot sée howe these thinges being retained of you can rightlie be iudged things indifferent Certainelie vnto the beholders they represent an expresse shew of the pestiferous Masse whereby vngodlie men doe excéedinglie delight themselues For they will saie that the Masse was so holie a thing as the noble Image thereof coulde not displease euen vs For although wee retaine not the same yet doe we imitate it manie singular waies Who moreouer shall let it but that such as stande by in whose inward partes Poperie as yet cleaueth will worship the Image of the Crucifixe Vnoubtedlie they will doe it neither can the motion of their minde be hindered But will the chiefe workers of these counsels saie that this is not doone through their fault but through the fault of thē which are too much addicted to their owne superstitions Howbeit they cannot denie but that they giue the occasion and woe vnto them by whō the offence cōmeth Neither can they bring for their opinion any one proofe either out of the holy scripture or out of the decrées of the primitiue Church But if the indeuour onelie of making a newe couenaunt doe driue vnto these thinges let vs remember that the couenaunt made of olde betwéene vs and God is more excellent than mens couenantes and let vs take most diligent héede least while we séeke after ciuill thinges there be not a losse of heauenly things Wherefore my most déere brother in Christ séeing things stande in this state I aduise you of two things first that you retain still the function of preaching cease not publikelie priuatly to defend the truth of doctrine to abolish the rites which be full of offence occasions of falling Secondlie that you for a while abstaine frō the ministerie of the Sacraments vntil these intollerable blemishes be taken away By this meanes shal not be lost the occasion of wel doing neither shal you by your exāple confirme others in superstitiōs And this is not my counsel alone but the same is also the opinion of the reuerende the excellent man M. Bullinger I remember that I wrote an answere of the former question perhaps the letters either went not the right waie or else are intercepted And I woulde nowe againe haue aunswered them but where your letters are I knowe not nor coulde finde thē when I sought for thē And if you desire to haue an answere of thē take you so much paines as write againe of that which you demanded Salute you all our friends Héere M. Bullinger my wife Iulius with his wife and the rest of the household doe salute you I particularly commend me to your wife and to Iane. The 15. of Iulie 1559. To the same man into England 39. THose letters which you sent vnto me the 27. of August I receiued about the end of October Wherefore if I aunswere somwhat late the fault is not in me especially since for the most part we haue no trusty cariers at Argētiue Howbeit as touching al that matter wherof you now make request I know I haue writtē at large in other of my letters wherefore either my letters went another way or else when you wrote these thinges you had not yet receiued them Howbeit because you shall not be disappointed herein of my trauel coūsel I wil repeat those things which I wrote before As touching impropriatiōs Of Impropriations I sée not why you shold trouble your self For it belongeth not to you whereof how the Quéene wil pay stipends or liuings vnto Bishops or Curats of Churches But if they shall séeme to hunger you your selues may intreate make meanes for thē or if you do aboūd you may impart somwhat of your alowance That no contention must be had about garmentes worne out of diuine seruice Also as touching the round cap or habit to be worne out of the holy seruices I think ye ought not to striue more than is requisit for superstition séemes not properly to take place therein But of garments as of holy things to be vsed in the ministery it self séeing they represēt the forme of the masse be méere relicks of popery Master Bullinger iudgeth that they shold not be vsed least by your example the thing which causeth offence shoulde be confirmed Howbeit I although I haue béene alwayes against such kinde of Ornaments yet because I sawe a present daunger least you should be depriued from the office of preaching that perhaps there wil be some hope that euen as Altars images are taken away so likewise shal be taken away those shewes of the masse if you others comming to be bishops will wholly applie your indeuours therunto which perhaps would not goe forward if an other shal succéede in your place who not onelie would not care to put away those relicks but would rather defend them norish them maintaine them therefore was I the slower to perswade that you should rather refuse a bishoppricke than receiue the vse of those garmēts Howbeit because I saw that offences of that kind must be vtterlie auoided therefore did I willinglie yéelde vnto his opinion Verily where Altars and Images are preserued I my selfe of mine owne accord affirme euen as I haue written in other letters that yee must not minister This is as much as I can write of the present
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
opinion Therefore since wee be most desirous of the vnitie of the church we would maruelouslie wishe that the controuersie which is sprong vppe amongest you should be pacified which wee suppose might bee doone if yée will deliuer your children heereafter to be baptised vnto those churches with whome ye agrée in faith and doctrine For if it could be doone after this manner Baptisme must be receiued of none but such as be of a right faith aswell they which thinke this kinde of baptisme whereof we dispute to be vnlawefull would greatlie reioyse to haue their conscience satisfied they on the other side which thinke the same to bee right and allowed would not for that cause defile their faith or conscience in anie point Beside this in doubtfull causes it most of all becommeth godlie men to imbrace those thinges which they may doe with most safetie The matter which ye propounde we reade not to be defined by the worde of God extant and pronounced in plaine and expresse wordes Wherefore wee must dispute thereof according to that which we may cōiecture by that which we gather out of the holie scriptures Which proofes and conclusions when all men admit not thereof commeth a difficult and dangerous handling of these thinges Howbeit forasmuch as you hauing asked our opinion we cannot kéepe secret our iudgement as touching the question propounded we wil alleage in fewe wordes those thinges which for the present time séeme most fit And if they like you you shall take it thankefully But if they doe not Christianitie being kept safe and inuiolate embrace yée those thinges which yée shall else where finde better Wherefore it séemeth good first of all that all faithfull men should be warned That Baptisme must not be reiterate that they doe not renewe the baptisme which is receiued by the Lutherans euen as wee doe not reiterate that which the Papistes haue ministred vnto vs. But whereas afterwarde you demaunde whether it be lawefull for men that professe the gospell to receiue baptisme of the Lutherans we say that this can not be doone of them without fault Not in verie déede that wee denie their churches to be any churches at all neither doe we thinke that baptisme it selfe is to be denied because of the crueltie which their ministers exercise against vs but wee thus thinke for other causes and those as it séemeth most iust First we affirme that Baptisme is a certaine sealing of the faith of him that is baptised or else if for want of age hee be not yet indued with faith we vnderstande that faith to bee sealed which the offerers of the partie to be baptised doe professe Insomuch then as there is a difference betwéene our faith and the faith of the Lutherans we cannot deliuer our faith to be sealed of them séeing they doe verie much detest the same so farre is it off that they will séeme to allowe it by the signe of baptisme Wherefore in doing of this wée shall séeme rather to consent vnto their faith and that we haue nowe changed our minde and opinion vnto their Church and faith Moreouer we thinke not that the Church of N. doth baptise into anie other faith than into that which flourisheth and is taught in the same But that baptisme is a sealing of the faith Rom. 4. 3. 9. Ib. ver 11. Paule sheweth when he saith vnto the Romans that Abraham first beleeued and that was imputed vnto him for righteousnes Afterwarde he receiued the seale of the righteousnesse of faith that is circumcision Neither can the faithfull doubt but that our baptisme succéeded circumcision Yea and the Iewes would not for anie other cause haue circumcised a stranger vnlesse hee being become first a proselite had professed their religion and faith And they of our religion did not baptise men of perfect age vnlesse they had instructed them fourtie daies before But perhappes ye thinke that the controuersie about the Eucharist is a certaine smal dissent which is not so séeing in it there is strife about the principall pointes of religion Further if the thing be of small importance why do wée so eagerlie contende for the same why doe wee not hide the smalnesse of the difference But if it be as we teach it to be of verie great weight why doe wee not auoide the shewe of a silent consenting with those churches which we knowe for certainetie to be in an ill opinion Why doe we not rather imitate the Lutheran ministers which would not commit their children to be baptised of our ministers Moreouer if in deliuering of your children to bee baptised you should testifie vnto those ministers that you would haue them to be baptised in that faith concerning the Eucharist which yee retaine and professe they vndoubtedly woulde not baptise them Also the godlie Iewes in olde time would not haue giuen their children to be circumcised of Ieroboams priests which worshipped the golden calues together with Iehoua Also we are not a litle mooued by the examples of our forefathers For that same great Theodosius as Socrates wrote in the 5. booke the 6. chapter when hee beganne to waxe gréeuouslie sicke at Thessalonica and would be made partaker of baptisme called vnto him the bishoppe of the Citie asking him first of all what faith that church professed whether the Arrian or the right catholike faith and when hee harde that it confessed Christ to be one substance with his father and that it was contrarie to the Arrians then he with a chéerefull and glad minde required himselfe to be baptised Yea and Valentinian the yonger when he might haue béene baptised in Fraunce yet for the suspicions of heresies wherewith the churches were then infected hee went to Millaine that hee might be there baptised by Ambrose which Church he knewe did followe the sincere and true professed faith To these I will adde Satyrus the brother of the selfe same Ambrose who when hee hadde escaped a most dangerous shipwracke and would not differ baptisme any longer most carefully shunning the churches of the Arrians repaired with all spéede to the catholike Church where hee might be baptised why would famous men so greatlie haue vsed this caution if it had béene all one matter to bee baptised of them which were of a right opinion and of them that erred in the chiefest pointes of faith Moreouer they that be baptised with the signe of baptisme are saide to be visiblie ingraffed into the church and especiallie into that Church in wich the sacramēt of baptisme is dispensed vnto them Therfore since ye wil not and that rightlie in verie déede consent with the Church N. why shoulde you offer vnto it your children to be baptised And herein further my déere brethren in my iudgement you are much deceiued that you thinke those ministers to agrée with you as touching the sacrament of baptisme Verelie it is farre otherwise The opiniō of the Lutherans as touching Baptisme for they attribute vnto the
demanded of me whether I were Peter Martyr When I saide yea he saluted me verie gentlie and offered me all courtesies and testified that I was most welcome both to him and to all other good men Also the two Bishoppes that were with him prayed me instantlie that I woulde indeuour for a peace and concorde to bee made and that the troubles sprong vp might bee pacified I gaue the Cardinall thankes and aunswered the Bishoppes that I woulde further peace and concorde so farre as the worde of God and trueth of the Gospell might suffer That Cardinall is brother vnto the Admirall as welnéere all mē saie doeth iudge verie rightlie of Religion But the Admirall himselfe is so godlie and courteous as hee twise or thrise visited me euen in my chamber and most gentlie saluted mee But I returne to the Historie Afterward came in the Cardinall of Loraine with his well studied Oration Then came the king and Quéene Mother with the King of Nauare other noble personages Last of all came the associates to whome I streight waie ioyned my selfe The Cardinals and the Bishops sate but we stood and that without their circuit The Oratiō of the Cardinall of Loraine The Cardinall of Loraine spake in French by the space of an houre and a halfe And first he greatlie flattered the royall maiesties Then hee entered to the confuting of Bezaes oration Manie thinges hee spake of his owne Church that the same had a continued succession and perpetuall imposition of handes and which worshipped Christ without anie Idolatrie Howe truelie he spake this all men knowe Afterward he indeuoured to shew that the Church doth not onelie consist of the elect regenerate and holie but also of the euill and wicked But this he therefore vrged lest the Cardinals and Bishoppes of whome it cannot be denied but that many are most corrupt liuers shoulde be thought to be excluded from the Church For they indeuour as much as they can to holde the chéefe places therein If the Church saith hee were of the elect then shoulde it be inuisible and we might be vncertaine of it Hee affirmed that generall Councels cannot erre neither in doctrine nor in manners but that they haue otherwhile varied and chaunged some thinges according as the times required He added that the same Church doeth imbrace and honour the worde of God but that he distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie not written and written and hee would that the Church shoulde beare rule ouer the written worde and that the interpretation thereof shoulde bee taken from thence When he had spoken much of these thinges hee came to the matter of the Sacrament where hee medled not anie thing with transubstantiation nor anie thing with the Masse but made mention of no other presence of the bodie of Christ than Luther and Brentius did For he affirmed that the bodie of Christ is present not locallie nor contained in bondes but after a heauenlie manner and more than substantiallie And when he had ended his oration he turned him to the Quéene mother and desired her that shee together with her sonne woulde abide in the same faith wherein they had hitherto béene educated and baptised in their infancie if this shoulde bee doone hee offered all dueties both of him selfe and of the Bishoppes and so hee made an ende of his Oration Hee abstained from taunts and spake quietlie ynough When he had helde his peace wee humblie prayed the Quéenes maiestie that wée might foorthwith aunswere that Oration Then the Cardinals and Bishoppes rose vp and stoode rounde about the seate of the king and Quéene but what they said it is vnknowen vnto vs but the euent declared that they made suit that our request might not be admitted And in verie déede it was answered that we should not then deale but that a day shoulde be giuen wherein wee might aunswere When we were returned vnto S. Germans foorthwith I and Beza were called into the court by the prince of Condie the Admirall they desired our opinion as touching the Oration They themselues who looked that it would haue béene sharpe and bitter praised the same as milde and moderate and they made much reckening of it because he had made no mention either of transubstantiation or of the masse Howbeit these things they spake to that end that we should not speake sharpelie and bitterlie of that Oration and so the hope of the conference to come might be broken off And they admonished me secretly and by the way that when I should be sent for the next day after to the Quéene mother I shoulde speake the more mildlie with her as touching that Oration to the intent that the conference might not be hindered by an vtter despaire of the agréement There we syncerelie shewed what we thought of the Oration that was made But I promised that I woulde deale mildly and modestlie with the Quéene as touching the Cardinals Oration Of which at the length I would not iudge and testifie otherwise than the word of God and truth it selfe would suffer The second conference of Peter Martyr with the Quéene The next day after I was sent for to the Quéene together with Beza and that in the euening She when she was come vnto vs led me aside that she might talke with mée alone First she desired that I would plainlie shew certain things vnto her The which so soone as I had saluted her I declared Which when I had doone she asked moreouer what I thought as touching the Oration I answered that it séemed vnto me to be eloquent and that certaine things therein were true and good which yet should be common with vs also as are those thinges that hee spake of obedience towards magistrates and that in the Church the euill dwell together with the good therein doe manie times exercise the holie ministerie and that we also doe not appoint an inuisible Church but doe define congregations vnto which the faithfull may know that they can safelie adioyne themselues but that the Church should be preferred before the worde of God cannot be graunted At the length shée demanded me as touching the last point namelie of the Eucharist wherein I saide that the Cardinal was vtterlie against both the truth and vs but that in conferring together perhaps he will somwhat relent And this I saide not that I so hoped but that the purpose and hope of conference might not be cut off She demaunded also if I had anie other counsell which might helpe to obtaine peace quietnesse besides that which I had giuen before I added that if there might bée no agréement in the conference as touching the presence of the bodie of Christ she should leaue that Article frée till it might be manifest or better prooued and shoulde suffer the Churches of Christ to retaine and preach that doctrine which they might iudge agréeable to the woorde of God and that in
things were spoken in the Frenche tongue For so it was agréed vppon because the Quéene the King and the noble Personages might vnderstande Wherefore since I cannot speake that language although I vnderstande the same I spake nothing neither was I requested to speake But yet in the ende at the instance of my brethren and associates I desired of the Quéene that leaue might be giuē me to speake hereafter which courteouslie and most gentlie shee graunted mée Moreouer I demanded in what tongue shée would haue mée to speake She answered In Italian that shée also might not bée ignorant what shoulde bee doone The 26. day of September we mette together againe We were warned by the Quéene the Prince of Condie and the Admirall who were desirous that the conference shoulde not be broken of that we shoulde forbeare to speake in the first place of the Article as touching the presence of the bodie and bloud of Christ in the Supper For they saw it would come to passe before wee shoulde come to that point that they should be conuinced of most grieuous abuses and errours Wherefore we presented a supplication to the Quéene wherein two things speciallie were contained first that our men shoulde by the sentence of the Cardinall vppon no iust causes be dispoyled of their ministerie whereas yet if we woulde vrge them touching their institution according to the lawfull Canons and the holie scriptures wee might easilie shewe the same to bee voide and that they are verily straungers from the true Church of God Secondly we complained that we are in a manner compelled by force to receyue the confession of Augusta and to subscribe to the prescpipt wordes thereof otherwise that the appointed conference shall not goe forward We shewing that it belonged vnto the maiestie royall to decrée as touching the manner and order of disputing the Quéene at that time made no answere to the supplication There the Cardinall began againe to deale as touching our vocation affirming that the same is voide Further he complained that we reprooued both him and other bishoppes as though they had no iust calling in the Church of Christ laying to our charge that we woulde goe about to ouerthrowe the kinges authoritie whereby they were created Bishoppes which in his iudgement were a most seditious thing After this he turned his spéech to the Eucharist affirming that the wordes of the suppper to wit This is my bodie must bee vnderstoode euen as they be spoken There I tooke him at his worde and first of all I defended the ministerie of our Churches It would now be ouer long to write the reasons Also I aunswered to the false accusation wherein he slaundered vs to be seditious as we that woulde not haue the appointment of Bishops to be in the Kinges power I added moreouer that I did verie much maruel that the Cardinall saide yesterdaie that there were onely thrée Councels before Augustin séeing hee himselfe maketh mention of the Councell of Ariminum and the Syrmian Councell helde in the time of Constantius which councels since that they gréeuously erred they were afterwarde amended I obiected moreouer that he was excéedinglie deceiued insomuch as he was bolde to affirme that in the commaundementes of God in the holie histories in the Testamentes and Sacramentes there be no tropes or figuratiue spéeches and I made it euident by the scriptures that there were figures founde and that therefore it might not be concluded of him that the words of the Lord which they call the wordes of consecration shoulde bee vnderstoode absolutelie There a Spaniarde the Prince of the Iesuites which came thither with the Popes Legate sodenly tooke holde of my wordes and made a sharpe oration where he reprooued the Quéenes Maiestie that shee hath taken vppon her the iudgement of these causes seeing it did not belong vnto her but vnto the Pope the Cardinals and Bishops and that it is not méete while the Councell of Trent is helde to celebrate here such a priuate conference This Oration of the arrogant man greatly offended the Quéene and had it not beene for the Cardinall of Ferrara shee woulde haue taught the Iesuite modestie The Cardinal turned his talke to mee yet so neuerthelesse as all men might perceiue that he refused to incounter with me Hée beganne to alledge that he vnderstoode not my language Whereas notwithstanding it is reported that hee vnderstandeth it verie well Hee said that he had rather dispute with a man of his owne language But I excused my selfe that I spake on this wise by the commaundement of the Quéene and that otherwise I was readie to dispute in Latine Therefore he beganne to aunswere me after a sort in the French tongue which hee coulde not haue doone vnlesse he had vnderstoode what I saide Yet neuerthelesse he aunswered not to all the obiections And when I was to confute his arguments the Quéene aduised me to vse the Latine tongue to the intent that all the prelates and Doctors which stood by might vnderstande I obeyed and those thinges I spake which were conuenient for the time Therewithall came Beza and in fewe wordes aunswered the iangling Spaniarde And then he beganne to deale with the Cardinal himselfe about the supper of the Lord and to dispute somewhat as touching Transubstantiation And the Cardinall of Loraine woulde not haue it to be founde in the scriptures that breade was giuen by Christ in the holie supper There did I bring in the expresse wordes of the Euangelist who saith that the Lorde tooke breake blessed it The cardinall of Loraine set to schoole by Peter Martyr brake it and gaue it to his disciples and I shewed that these verbes haue no other accusatiue case than Bread In vaine did he indeuour to vnwinde himselfe D. Depensius beganne to speake somwhat in the matter But when he coulde not refraine from the lowde and clamorous spéech of the Sorbonistes the matter brake foorth into an action of tumult insomuch as neither the Cardinall himselfe abstained from excéeding great noyse Wherefore at the commaundement of the Quéene the night being now come the assembly was disolued The manner of that action séemed vnworthy of a kinglie presence wherefore the Quéene determined to bee no more present neither would she afterward that the matter should be tryed betwéene so manie but she assigned fiue colloquutors on the aduersaries part and fiue also on our part Of the aduersaries were chosen the Bishoppe of Valence the Bishop of Sagensis Doctor Bottiller Doctor Salignacus and Doctor Depensius and of our sort these be the names Beza Galasius Marlorate Spina and my self For both partes there were appointed Notaries But being without Iudges and other witnesses we talke friendlie and quietly enough For so farre as I can perceiue wee haue aduersaries méeke enough and which disagrée not much from vs. Wee haue béene nowe thrise with them and to conclude we haue onelie dealt as touching the presence of the bodie in the supper I am called but
because in sundrie Countries of Fraunce the faithful possesse the Temples to the intent that they may there méete publikelie hauing not obtained the Kings licence And this hath grieuouslie displeased the Quéene and the great noble men The Cardinals and the Bishops craue restitution While I write these things the Princes are nowe in Counsell to decrée of this matter what shall be thought méete But because in the number of the Counsellors there be certaine Cardinals also and some Bishops our sort haue put vp a supplication to the Quéene beséeching that in this deliberation they may be suffered to haue no voice against equitie and right which are professed our sworne enemies But howe much wee shall obtaine I knowe not If by a decrée the people bee commaunded to restore the Temples both seditions and slaughters are to bee feared A day or two since at Paris some houses of the faithfull being merchant men were robbed Wee haue not yet séene all the Canons which the byshops haue framed and neuerthelesse either after dinner or to morrow iudgement shal be giuen of them by the kings counsell Vndoubtedly the Cardinall of Ferrara being the legate hath put all out of quiet but yet as we trust he is not more mighty than Christ They say that the Quéene mother and the king of Nauarre are marueilouslie terrefied by king Philip from all chaunge of Ecclesiasticall matters Wherefore we put all our trust in God but in mightie men either little or nothing You will say whie doe you not crie out against it whie doe you not speake to the Quéene We haue no accesse to her but when she calleth But now shée doth not sende for vs. It remaineth that wée deale by supplications But she promised that shee would in any wise prouide that in time conuenient I should be brought home safe and sounde As touching the confession of Augusta I pray you disquiet not your selfe for the Ecclesiasticall men will not receiue it séeing they will haue nothing at all changed of their matters Also our Churches will not admit the same since they are minded to follow their french confession In like manner our Colloquutors will none of it Caluin likewise doth specially disswade that it should not be doone Wherefore I sée no daunger to come thereof Onelie we are to feare sharpe and gréeuous edictes against our men least the same shoulde hinder the procéeding of the Gospel and least for that cause there shoulde happen seditions and slaughters Nowe haue you vnderstoode how the state of things are the which cannot bée driuē off any long time shortly they wil haue an ende The Erle of Bedford wrote verie louingly vnto me out of England requested me that since I am néere hand I woulde returne home by England Which I would not promise him because I desire to be at home so soone as I can Yesterday we changed our lodging for the Cardinall Chatillian returned vnto the court since he is not to tarrie any longer at Possi for the assemblie of the Prelats is dissolued he went againe to his owne house wherein we abode Wherefore by the commaundement of the Quéene we were sent to the lodging of the Dutchesse of Ferrara because she knewe as she testified that such guests shoulde not be vnwelcome to that princesse Farewell my great friende and most louing brother in Christ I pray you for our mutual loue sake that you will diligentlie excuse me to our fellow ministers if I do not write particularlie to euerie one of them For those letters that I send vnto you I account as common vnto them From the court at S. Germans the 17. of October 1561. To Lodouick Lauater 57. MOst deare friend Lauater I receiued your letter together also with the letters of Master Bullinger which vndoubtedly were verie acceptable As touching our affaires I wrote at large the other day vnto master Bullinger Wherefore to repeate them now againe vnto you I thinke it not néedefull For I know that he doeth familiarlie and fréelie communicate vnto you those things which be written of mée But these things were doone after I had sent my letters vnto him The xvii day of this moneth in the euening there was a decrée made by the kings counsell that the faithful should surrender vp the temples which they helde because they durst attempt it without expecting leaue from the king In the meane time our men are put in hope that they shall haue leaue graunted to assemble publikely and also that certaine places shal be assigned vnto them But whether it shall be so I knowe not For the power of the Church men is incredible This day the Cardinall of Loraine and the Duke of Guyse departed from the Court and the assemblie of the Prelates which was helde at Poyssi is dissolued Wherefore the Cardinals and Bishops doe also depart from hence But before they would goe their way they condemned the confession of the Churches of Fraunce As for the conference which was begun is vtterlie broken off For that the Prelats would not haue the same continued auoiding the companie and sight of vs. And for our part since we haue nothing to doe héere we desire leaue to depart which as yet we haue not obtained As touching my selfe I long verie much to be with you Tydings is nowe brought that they of Orleans haue rendered vp their Churches But they of Blease haue not yet obayed Our Iulius together with Stukius doe heartilie salute you And I beséech you that you will in my name most diligentlie salute all my fellowe ministers From the Court at S. Germans the 19. of October To M. Henry Bullinger 58. FOure dayes since most louing Gossip and right reuerend syr I wrote largelie ynough as concerning our affaires After that making answere vnto the letters of Lauater I added those things that happened two or thrée dayes after which I doubt not but that he woulde reade them vnto you Wherefore I will nowe write those things which followed afterwarde First at Paris there is published an edict whereby is prohibited armour and hurling of stones And these names Papists and Hugonites for so they terme the Gospellers are forbidden It is also forbidden that one should not raile of another for Religion and that none shoulde be so hardie to breake into houses as they were woont to doe when our men made any assemblies The Churches of Aquitane haue restored their temples and places are appointed for them vnto which it is lawfull for the faithfull to assemble The Cardinals and Bishops haue dissolued their Synode Wée haue not as yet séene their Canons They haue bound themselues to paie to the king for the space of tenne yeare sixtéene hundreth thousand Francks as the report goeth to ease the kingdome of debt The conference being broken off nothing to be doone heere we sue for leaue to depart It is not yet obtained but within a while it wil be graunted The counsellours séeme that they will appoint certaine
lawes vnto our Churches First that in euerie one sermon there shall not assemble aboue the number of thrée hundreth or fiue hundreth persons Moreouer they require that the ministers shoulde not inueigh bitterlie against the Pope and the Masse They let not but that they may reprooue these things by descriptions in such sort as the standers by may vnderstande but they will haue the names to be forborne for common quietnesse sake least mens minds should be the more bitterlie stirred vp Howbeit these things will not be rashlie admitted by our sort they be as yet desired not finished There shall be also giuen in the kings name vnto churches Letters patents wherein they shal be commended vnto the Magistrates and presidents both of the Cities and of the prouinces Armour and weapons shal be taken away from our sort and from our aduersaries for the hindering of conflicts and slaughters While I was writing these things three of our associates went their wayes The Quéene mindeth to send me backe into the companie and protection of the Ladie Roetelin the mother of the prince of Longauill to whom belongeth the towne of Nuburge She is a verie Godlie woman and within these fewe dayes shée minds to goe thither she will also sende with me some man in her owne name whereby I may the more safelie come home I thinke I haue prouided well for Stukius He shalbée with a certaine noble man of Paris who is both Godlie and rich Hee shall instruct a young brother of his And betwéene whiles it shal be lawfull for him to follow his owne studies and he shall want nothing Farewell my most déere Gossip and most louing brother in the Lord. In the Court at Saint Germans the 2. of October To Theodore Beza 59. RIght woorthie man and most deare brother in Christ we being assisted by the bountifull fauour of God came safely and in health the 5. of this moneth vnto Trois where the brethren assemble together for the pure worshipping of God and that peaceablie and quietlie without any molestation doone of the aduersaries The Church is verie populous and is euerie day increased The Bishop intertained vs verie curteouslie who do the more earnestlie further the kingdome of Christ And he not onelie teacheth his flocke purely but because there is a great doubt in his conscience as touching his calling insomuch as therein he had not the election or confirmation of the people he therefore called the Elders of the reformed Church and prayed them that they would godlie and prudentlie consider whether they would choose him confirme him and account him for their Bishop which if they should thinke fit to be doone he woulde indeuour himselfe to procéede as he hath begun to edifie and as much as in him lieth to increase by teaching exhorting the Church committed vnto him but and if they shoulde not thinke him to be fit for so great a function they shoulde declare it fréelie and openlie and that hee is readie to giue place so he may liue in a Church reformed according to the discipline of the Gospel And he desired that they would spéedilie deliberate with the Church as touching that matter Which thing being doone of them all with one assent hee was acknowledged and receiued as true Bishop Wherefore his authoritie and godlinesse greatlie profiteth the Church of Christ God bee praised which after this manner gouerneth and directeth the kingdome of Christ At Dion there is raised a tumult doubtlesse not by the offence of the faithfull but by the wilfulnesse and furie of the aduersaries For while our brethren were in their holie assemblie they inuaded them and hauing gathered a bande of men they strooke vp the drummes as though they were to fight a maine battaile Seuen horses were spoyled Howbeit our sort got the better hande There be certaine men sent to the court which carie with them the cause plainelie set foorth and as they terme it informed They would haue had me by my letters to commend their cause to the Admyrall and the Prince of Condie but séeing the two principall guides of my iourney sent letters vnto them I thought it sufficient to desire you that you woulde in your owne name and mine doe this vnto them whom I pray you to salute heartilie from me Which thing also I would to be doone vnto my verie louing brother Master Galasius and to the vicount and especiallie to your brother if hée be there present Also my Iulius saluteth you Farewell my verie good brother God mercifullie assist your labours Both the Captains my guides doe verie much salute you From Trois the 6. of Nouember 1561. To Theodore Beza 60. THe 21. day of this moneth right worthie man and welbeloued brother in Christ I came safe and in health vnto Tigure and am all manner of wayes ioyfullie receiued of all sorts of people in the citie And the two captaines of souldiers that brought me home were so honoured by the Consuls Senate and officers and were so bountifullie and noblie intreated as they might easilie vnderstand what account this commonweale maketh of their masters Lastlie there be appointed for honour sake to bring them to Berna But I had rather you should heare these things of them when they come to the Court than to write any more of that matter Further you will not beléeue how much our fellowe ministers reioysed to heare that concorde continued sure and inuiolate betwéene vs all the while that wée were together and not without cause For what can be more ioyful in the Church than brotherlie agréement But of you and other of the brethren there is mention made and the verie honourablie These things be comfortable and as I perswade my selfe will not a little recreate you in your great labours But with this ioy were sprinkled certaine heauy newes For it is writtē out of France that from king Philip there bee sent verie threatning letters vnto the Kings gouernours whereby he séemed not to desire but to commaund that the authoritie of the Romane Bishoppe shoulde remaine in Fraunce without impeachment that otherwise he would professe himselfe to bee an open enimie of them who otherwise would than they had decréed Further it was added that the king commaunded that the Bishops which were departed shoulde returne againe to Poyssi and should there confute the confession of the French Churches These thinges séeme vnto vs both newe and hard Howbeit we will giue no full credite vnto them vnlesse we be certified by you which I beséech you my welbeloued brother in Christ that either yée will not differre or neglect to doe Fare you well most woorthie man GOD through Iesus Christ make your labours fruitfull In like manner aide vs with your prayers and earnestlie salute in my name our brethren and friends My Iulius saluteth you and also Thomas Blaurerus who as his letters testifie most hartily loueth you From Tigure the 25. day of Nouember 1561. To Maister Caluin 61. I Departed
right worthie Sir from Paris the day before the Calendes of Nouember and in 22. daies I came safe and sounde to Zuricke being verie surelie and faithfullie conducted by two leaders of souldiers whom they commonlie call captaines who are godlie and valiant men Vnto whom was no smal honour doone by the Consuls Senate and ministers of the Church and certaine men were appointed to attende vppon them on the way as farre as Berna Wherefore they maie shewe vnto their Princes as I doubt not but they wil how honourably they haue bin intertained of vs. Moreouer the Quéene mother and the king of Nauarre haue written hither most courteous letters and so haue the princes the Admirall and the Condie which letters were verie well accepted The Lorde perhappes will vouchsafe that the mindes of the men of this Citie shall well and firmelie be knit to the kingdome of France especiallie if there happen to come a iust consent in religion We when wee were all for sundrie causes gladde beholde heauie newes are brought out of France First that King Philip hath written thither verie threatening letters wherein hee not required but in a manner commaunded that the authoritie of the Pope might be kept safe and sounde in France and as they say he protested in expresse wordes that hee woulde bee an open enemie vnto all those which would otherwise will and decrée And it is added moreouer that a commandement is giuen out to the Bishoppes in the kings name that they shoulde returne againe to Poyssi and there confute the confession of the French Churches But this doe we not easilie beléeue vnlesse we be certified thereof by Beza that famous and learned man God defende his owne worke and establish those foundations which séeme not to bee vnfortunatelie laide Certeinlie it woulde be a deceite yea and that a verie manifest deceite one side being dismissed to call our aduersaries againe and to condemne them that be absent But God wil sée these things I was desirous in my returne to haue séene you But since the winter was nowe come I feared least if I returned home by a greater iourney I shoulde bee ouertaken with raine or foule wether that also was the cause why I did not fall into the traine of the Marquesse of Retheling the prince Longauil when I was earnestlie desired being at Blandine I woulde not agrée therevnto because I perceiued that the iourney was to be differred certain daies Herewithall I considered that it shoulde make but small if wee were asunder in bodie sith we haue our minds and iudgements most néerelie ioyned together and this doeth the most stedfast concorde declare which wee so many of vs as were appointed in Fraunce kept while we liued together in one house and at one table whose peaceable and perfect fellowship I shall neuer forget Wherefore holde me excused I beséech you if I returned home by a more readie way I would pray you neuerthelesse in the meane time to salute in my name euerie one of your Collegues especiallie that learned man Merlin our welbeloued brother Professor of the Hebrewe tongue Fare well most excellent man and deere brother in the Lorde GOD most mercifully blesse your Godlie labours Also salute I beséech you the Italian Pastor and my Lorde Marques From Zuricke the 25. of Nouember 1561. To a certaine Friend being an eloquent and famous man as concerning the cause of the Eucharist 62. TO write briefelie and plainelie of a matter weightie and in a maner obscured through the contentions of men you your selfe right woorthy man who are an excellent maister of speaking and in writing most skilfull doe verie well know howe verie hardly and difficultlie it can be doone Therefore I ceasse not to maruell what was the cause why in your last letters you doubted not to require this of mee who both in speaking and writing am in a maner able to doe nothing Yet because you requested mée and I for the honour I beare vnto you haue vndertaken to perfourme it I determined to discharge my selfe of my promise by the first faithfull messenger Which thing also I will doe with the better courage because I knowe that I write not vnto one that is ignoraunt of the controuersie For so farre as I sée you altogether dwell in the cause of the Eucharist so farre is it off that you can be called a straunger therein Wherefore since this is my opinion of you I will so knit vp the chiefest pointes as I may shew that I rather meant to note them than to expounde them Take you it in good part and if I shall not fulfill your will you shall not accuse my minde which is most readilie inclined towardes you but your owne selfe which haue requested it I ouerpasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Commutation of the bread and wine because the aduersaries professe that they no lesse flie from that than wee doe Neither also doe I thinke it néedefull to dispute whether the wordes of the Lorde wherein he saide that the breade is his bodie and the wine his bloud ought to be accounted proper or else figuratiue and tropicall For in verie déede they against whom we dispute being after a sort returned to a sound iudgement doe now confesse that they acknowledge a figure to be in those wordes but yet doe so confesse it as they ioyne the bodie and bloud truelie properlie and in déede vnto the bread and wine and put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit the comming together of the two natures vnto that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Communication of the Pope And they decrée that the flesh and the bloud of Christ are not onelie in heauen but are also present in the holie Bread and Wine of the Supper Neither doe they feare to affirme The feined deuise of vbiquitie that the Lordes bodie although it be humane is at one time in manie places together Yea and they procéede so farre as they pronounce it to be euerie where aswell as the diuine nature Further they attribute vnto that bodie a presence which occupieth no place But I doe say that the humane nature of Christ was euermore comprehended within some certaine place which place he so occupied that he was not any where else at the same time The Euangelical historie sheweth that he was sometime in Galile Iohn 2. 1. Iohn 2. 13. Luke 7. 40 Iohn 12. 1. sometime in Ierusalem sometime in the house of Simon and another time in Bethania Whereby it appeareth that some certaine place was giuen to the bodie of Christ And that he was not together in any other place he manifestlie shewed when he witnesseth that Christ saide Iohn 11. 15 that Lazarus was dead and that he reioyced because hée was not there By the verie which wordes he so declareth himselfe to haue bin in that iourney as he was no where else Also the Angels saide vnto the women when they sought for the Lordes bodie in the Sepulchre Matt. 28.
the propositions to be disputed of and did not openly set them foorth after the accustomed manner so as euen to that day hee was ignoraunt of them for they saide that hee which had so latelie in so manie lectures intreated of the question of the Lordes supper coulde not bee vnprouided whatsoeuer questions shoulde bee propounded of that matter Then when they continued in vrging of him hee againe aunswered that first hee woulde not without making of the kinges Maiestie priuie of it enter into so weightie a matter especially since it seemed to tende vnto sedition And besides that vnto a lawfull disputation was required that there shoulde bee certaine questions propounded that Iudges and Moderators shoulde bee appointed by whose iudgement and awarde the whole matter might be gouerned Againe that Notaries be requisite which with faithfulnesse and diligence maie register the arguments and sayinges of both partes but since that none of all these thinges were nowe prepared and ordayned hee saide that neither he woulde nor coulde dispute and especially since there was not time enough for discussing of so great a matter the day drawing then towardes noone But after that he coulde not satisfie the aduersaries with these reasons notwithstanding they were most indifferent and that the matter seemed nowe to tende vnto a fray and conflict the Vicechaunceller of the Vniuersitie of Oxforde that I may so call him by the vsuall name came among them the while and with these conditions departed the fray that both Martyr and Smith with some of their fellowes shoulde meete together at his house that by common aduise they might appoint propositions to bee disputed of together with the time the order and the manner of disputing After this hee commaunded his officers whome they call Bedels to dismisse the people And hee himselfe going to his seate tooke Martyr by the hande and leade him home to his house and by his authoritie appeased them which made the tumult Martyr being deliuered from this present daunger and that hee might not therefore seeme to haue refused disputation for anie mistrust hee had to the cause came home to the Vicechaunceller at the houre appointed being accompanied aswell with others of his friendes as especially with Sidall and Curtop who at that time were singular defenders of the trueth but afterwarde in Queene Maries time they retained not the same constancie Euen so did the aduersarie Marianis temporibus brought with him Cole Oglethorpe and three other doctors of Diuinitie A long reasoning there was betweene them about ordering the disputation For Martyr saide it was meete that they in confuting of him shoulde obserue that order which hee himselfe had vsed in teaching and this at the length he obtained Moreouer he misliked of wordes that be strange barbarous and ambiguous which neuertheles bee receiued in schooles and therefore he onelie vsed two wordes to wit Carnally and Corporally because the holy Scripture in describing the Supper speaketh onely of the fleshe and body not of the thing and substance Howbeit least they shoulde thinke that hee himselfe dallied by any ambiguitie hee saide that hee vnderstoode those wordes as if it were saide Really and Substantially There were also some dissentions betweene them about other matters but since at the last there was an agreement of all the whole manner of disputation betweene them all things which were then appointed was by consent of the parties referred to the Kings Maiesties Counsell that they might vnderstande of the whole controuersie The disputation was appointed by these men to bee the fourth day of May at which day were to bee present the Kings Commissioners which should gouerne the disputation But Smith finding himselfe in his owne conscience guiltie of the tumult which was made expected not the day appointed but withdrewe himselfe by flight and first went into Scotland and then to Louane in Brabant After that the prefixed day was come there came vnto Oxford the kings CoÌ„missioners the reuerend father Henry Bishop of Lincolne D. Richard Cox Chauncellour of the Vniuersitie of Oxford D. Simon Haynes Prebendarie of Christs Church there M. Richard Morison Esquire and D. Christopher Neuinson Doctor of the Ciuill law In the presence of these Martyr disputed by the space of foure dayes with three Diuines of the Popes religion namely Tresham Chadze Doctors and Morgan a Maister of Art But with what learning he confuted these men I shal not need to rehearse seeing the Acts of this disputation are in al mens hands to be seene For Martyr because the aduersaries spred manie false and fained things among the people of this disputation he being constrained by the impudencie of the aduersaries and also at the earnest request of friends which continuallie desired it published the same disputation in Print But with what faithfulnesse and diligence he did this the testimonie of the Kings Commissioners in a treatise added of them doeth declare Not long after this disputation the Commons of Deuonshire and Oxfordshire raised a Commotion wherein death was threatened vnto many but namelie vnto Martyr When he could not nowe teache no nor remaine without daunger in the Citie he by the assistance of his friendes was safelie conducted to London not without singular reioysing of the King who seeing him comming as he looked out of his house at Richmond saluted him with a cheerefull countenaunce and was glad of his safetie Also his wife and familie did his friendes keepe secret till the furious multitude of the seditious people was gone out of the Citie For vpon two armies leuied by the nobilitie of the Realme the sedition was soone suppressed and the chiefe Authors executed And then Martyr returned againe to Oxford vnto his accustomed labours of reading and disputing at which time forasmuch as the Papistes knewe themselue â—atelie vanquished in disputation and that they durst not openly take armes vpon them oftentimes in the night they raised some stirres before Martyrs lodging and otherwhile beate at his doore with stones and sometime brake the casements of his windowes Wherefore the Kings Maiestie for the assurance of his safetie and quietnesse made him a Canon of Christes Church and commanded that he shoulde goe into that College assigning him a faire house together with a pleasant Garden In this Colledge there was a Deane for your courtesie in hearing of me causeth me to prosecute these meaner things also and by the vertue of this office both he was moderator of the disputations there moreouer he promoted the Doctors of Diuinitie after the common manner of Vniuersities Also Martyr himselfe whereas before he had the degree of Doctorship by the priuileges of the Pope was againe solemnlie created Doctor of Diuinitie at Oxforde And shortly to say Martyr had all them for his friendes in Oxford which loued the pure and true doctrine and which were of any name for their learning in that Vniuersitie Ouer and besides these the Reuerend Bishops Hugh Latymer Nicholas Ridley Iohn Ponet Iohn
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
profitable and necessarie vnto saluation Wherefore since that God woulde that wee shoulde both with faith imbrace and with mouth confesse al his whole doctrine he declared that he might not with a safe conscience holde this condition wherein hee nowe stoode vnlesse the thinges which hee desired by writing might bee graunted him and that this was a reasonable request that so much might be lawful for him as others of his degree would haue free vnto them both in their sermons and in the schooles He shewed moreouer that there appeared no light of reconciliatiō with him either by conferēce or anie other way but if there should be anie order taken he would not faile of his due tie though hee were called any other whither The Senate which loued Martyr and vnder certaine conditions were desirous to keepe him stil when they perceiued that he stood stedfast in this opinion and that it was no safe waie for them at this time to graunt him the libertie of teaching disputing and writing they against their wils gaue him leaue to depart Wherefore hee departed from Strasborough the xiii of Iulie in the yeare of our Lorde 1556. to the great griefe and lamentation of all good men of whome he was fauored loued and honoured aswell for his noble vertues excellent wit and singular learning as also for his courteous behauiour and great agreement which he perpetually maintained with all godlie and learned men When he was come to Zuricke together with that excellent man Iohn Iewell an English man now by the grace of God bishop of Salisburie he was very ioyfully receaued both of the Senate of the schoole and of the ministers of the Church of all the godlie And forasmuch as he lodged with Bullinger his old friend vntil such time as his household to wit Iulius with his wife and child had folowed him either made somuch of the other at that time as although there had bin before time a verie neere friendship betwen them yet was the same by this familiarity exceeding much increased and so confirmed as euen vntil death they kept and increased the same without the verie least suspicion of offence And those friendships are most assured which a resemblance of vertues and studies doe ioyne together which being very like betwene them both such as either of them both loued and honored other it is no maruell their friendships were also most neerely knit together And that hee loued the preachers and the rest of his Collegues and held them as it were brethren and in like-manner that hee alwayes imbraced the youngermen as children since it is knowen vnto all men there is no neede that I shoulde nowe spende anie time in declaring of this matter And they which haue not so throughly considered of these thinges maie hereby coniecture the pleasantnesse that hee had in ioyning vnto him the heartes of men that not onely his Collegues in the schoole and ministers of Churches and others which heard him euerie day teach loued him but also among the Senate and people euerie good man which neither hearde him teach nor coulde vnderstande him when hee spake yet they so honoured him as scarcely they did anie other of the cheefest in the commonweale And this did the assemblie of all states of men testifie whome yesterday yee sawe at his funerall The noble Senate also declared their good will towardes him when for honours sake they made him free of the Citie For albeit they had prouided by a lawe that because of the infinite number of Citizens none shoulde bee receaued into the Citie that yeare and the next yet woulde they not obserue that lawe in so notable a man as hee because they rightlie iudged that iniurie shoulde be doone not to the Lawe but rather to our citie if such a man should remaine among vs as it were a straunger and foreiner and not bee reckened among the Citizens Martyr at that time when hee came to Zuricke was vnmaried but at the length being perswaded by his friendes since hee himselfe was verie desirous of children and that the rather because hee alone was left of the familie of the Vermillii which sometime florished did determine to take an other wife sixe yeares after his first wiues death There was in the Italian Church at Geneua a maide borne at Bressa of an honest stocke whose name was Catherine Merenda which was come thither for religion sake This woman did Martyr take to wife being commended by the testimonie of good men and of the whole Church Of her did hee beget a sonne called Eliperius and at an other byrth Gerodora both of which neuerthelesse died in their first infancie He hath left the same wife great with child who I beseech the Lorde may be deliuered of a sonne which liuing may one day represent his father in learning and godlinesse Howe greatlie hee loued and esteemed this commonweale Church hereby yee maie gather that when he knewe hee shoulde leaue his wife great with childe hee tooke order by his testament that if a sonne were brought foorth after his death if it liued it shoulde not be brought vp else where than among vs. And the same his good will and affection yee may coniecture by this also that I shall nowe recite The next yeare after that hee came vnto vs there dyed at Geneua the noble man Maximilianus Celsus Count of Martinengo which did gouerne the Italian Church in that Citie Nowe there bee manie excellent men which hauing forsaken Italie are come to Geneua as to the sanctuarie and safest hauen of godlie men and among these are manie of the Citizens of Luca of the principall sort of that Common weale of whome manie were the scholers of Martyr in Italie and by his teaching came to the knowledge of Christ So nowe when an other was to bee substituted in the place of Maximilian which was deade Martyr by the generall will and consent and with most heartie wishes was chosen and the Elders of the Church sending letters vnto him about the same matter not onelie requested but also earnestly besought him that hee woulde confirme that calling The selfe same did the English men which were his olde friends of whom many excellent men liued thē in banishment at Geneua for Religion The selfe same did Iohn Caluin the ornament not onelie of Geneua but also of the vniuersall Church They saide that in that Citie and Church there was a good number of the better sort of Italians and many of his scholers which expected his comming and moe that made themselues readie in the way to meete him They shewed an excellent manner of choosing him I meane the verie notable consent by holding vp of hands so often allowed by the holy Ghost the most orderly distributions of their voyces wherein all thinges were doone with very good order and aduise Heerewithall they added that so great and ardent desire there was of the whole Church to obtaine this man for their guide
Pastour and Maister as vnlesse they might haue their wishe they shoulde of necessitie as it were languish with sorrow But Martyr although hee were most readie to serue his owne Country mē yet did he not think it meet to determine any thing of his owne mind but referred the whole matter to our Senate and to the Ministers of the Church and because they would not allowe of this calling for that in verie deede they sawe that they coulde not let Martyr depart at this time without verie great hinderance to the schoole and Church and that the brethren had in the Italian Church at Geneua many both good and learned men whome they might verie well appoint in the place of Maximilian Celsus hee himselfe also submitted his will to their will and pleasure And moreouer also when a fewe yeares afterwarde his olde friendes called him againe into England offering him large conditions adding therewithall that the Queene so shee were assured of his minde was readie to send for him by a messenger into England he againe as before committed himselfe to the iudgement of the gouernours of our Commonweale Who would not accept well of his loue towardes our Church and Commonweale of his reuerence towardes the Magistrate of his constancie in retaining of the charge which he had once vndertaken Who seeth not that he had not a minde most farre from ambition and couetousnesse since he might haue taught elsewhere with greater concourse of people with greater glorie and with a more profitable stipend With these things he was no more mooued than if they had belonged nothing at all vnto him But on the otherside howe readie he was to doe seruice to other Churches and howe litle he feared any daungers is sufficiently declared by his going into Fraunce which he tooke in hande the last yeare by the commaundement and will of our Magistrates whereof if I shall speake somewhat I beseech you continue still your good will of hearing mee and yet will I not verie long abuse your patience When at the xx day of Iulie the Bishoppes of the French Church had bin commaunded of the King to assemble at Poyssi and that a Parliament of the Princes of Fraunce was also called at the same time our men in Fraunce were in some hope that there might bee appointed some conference in matter of Religion from whence might redound great commoditie to the Church Wherefore there were appointed certaine men by the Churches which in the assemblie of all states might promote the free course of Religion and there were also chosen many Doctors which might dispute and conferre with the Aduersaries And because the singular and excellent learning of Martyr and his incomparable power of disputing was wel knowen vnto them they thought it meete that he onelie of all straungers by name shoulde bee sent for Wherefore by the Christian Churches and by those Princes which had taken vppon them their protection vnto Zuricke was sent a noble man whose name was Cl. Bradella and together with him came also the notable learned man Theodorus Beza who in all these actions had the greatest charge These men inquired howe the Senate woulde bee inclined howe the Ministers of the Church and howe Martyr himselfe if there shoulde bee any conference appointed and that hee by speciall name shoulde bee sent for by the king And when hee knewe that there was none for his part that woulde bee negligent in so godly a purpose the one returned vnto Geneua and the other tooke the right way into Fraunce Not many weekes after Beza being called vnto the conference went thither by post and Bradella returned to Zuricke bringing with him letters from the Queene Mother the King of Nauarre and from the Prince of Condie and the Admirall wherein they required of the Senate that Martyr might be sent vnto them and therewithall they sent letters patent of safe conduite that our men might see there was no perill therein Wherefore since it seemed that the matter was not to bee slacked the Senate gaue their consent to the calling and willed Martyr to prepare himselfe to the iourney At the same time by chaunce returned to the Court Mattheus Cognetius a verie excellent man the kings Embassador with the Heluetians who receiued Martyr into his traine and conducted him safe to Paris from whence he going to the Court was most courteously receiued by the brethren being saluted by the king of Nauarre and by the most noble Princes the Condie the Admirall was sent for to the Queene of Fraunce whom after he had saluted according to the accustomed reuerence and had talked as concerning his comming afterwarde he exhorted her to aduaunce the pure Religion For hee shewed her that by a godly reformation of the Church shee shoulde not onely doe good to the kingdome of Fraunce but also to all Europe because all men had cast their eyes vppon the kingdome of Fraunce He saide that great perils were at hande and appeared but yet that shee shoulde not feare them because God will bee alwayes present with those Princes which haue a care of this matter That he ayded Aza Iosaphat Ezechias and Iosias which corrected the people when they were altogether corrupted with Idolatrie That Constantius when hee had Collegues yea rather superiours with him in the Empire Dioclesian and Maximian yet durst embrace Christ That Constantine euen in the greatest daungers when hee had gotten Licinius an enemie to the Christians for his Collegue yet brought peace vnto the Church He said that if God had holpen those he woulde not bee vnlike vnto himselfe but euen the selfe same that hee hath bin before He saide moreouer that kings ought most of all to serue GOD vnto this ende that their labour may bee applyed not according to their owne will but according to his and that nowe this one thing was most of all to bee indeuoured that Religion and holy seruice might bee reduced to the first originals and that superstitions brought in might be remooued That God in deede coulde doe this without the helpe of Princes and that he sometime had so doone but yet that hee was nowe minded by an ordinarie way in this wise to make Princes glorious and therefore it was meete that they shoulde not forget that they are no lesse appointed to bee the keepers of the first table than of the seconde and so it was not lawfull for them to let slippe the care of diuine worshippe Hee added moreouer that they ought not to bee heard which affirme that this belongeth not vnto Princes since it is farre otherwise decreed in Deuteronomie and that Paule woulde haue a Magistrate to be the furtherer of good workes among which the worshipping of God is the principall The Queene testified that shee was desirous of the trueth and that therefore also shee sent for him that he might giue counsell how a concorde might bee made so as there might bee a peace made without offence of the aduersaries
for that shee saide there was now such discorde and sedition in the kingdome for Religions sake that it was exceedingly troubled Heereunto Martyr answered franklie that although he coulde not assure himselfe any good at the aduersaries hand yet he denied not but that they should bee courteouslie and mildly dealt withall so that no part of the trueth were diminished or cut awaie Hee saide it was no maruell that some discordes should arise since Christ foreshewed that such thinges must happen in the preaching of the Gospell and hee confessed that hee came to sende not peace but the sworde and that the fire was alreadie kindled and that hee woulde not otherwise but that it shoulde burne further that it was vnpossible that pure and true religion shoulde bee restored and retained without the Crosse and therefore saide that it behooued her with a valiant courage and syncerely to take this charge in hand and that God according to his promises would not faile who asswageth euils and giueth patience Moreouer being oftentimes asked of the Queene what counsell hee coulde giue for setting of thinges at quiet hee aunswered that hee sawe no other remedie but by suffering the professors of the Gospell to assemble together freely in their holy congregations graunting them Churches wherein they might haue godlie Sermons for if shee woulde cause this to be doone the truth woulde easilie manifest it selfe and that there shoulde bee no neede of conferences or disputations Lastlie when hee was demaunded what hee iudged as touching the confession of Augusta he aunswered that to him the word of God seemed to be sufficient for vs because therein are clearely contained al things which serue vnto saluation Neither if that confession were receaued saith hee woulde there followe a reconciliation with the Romanistes since they haue condemned the same as Hereticall To the same effect did hee aunswere the king of Nauerra and other great men in the Court which asked his opinion of the selfe same thinges After this followed the publike Action whereunto the Cardinals and Bishoppes thought not good to admitte Martyr but yet the Queene would haue him to come In this Action the Cardinall of Loraine made an Oration which also hee did afterwarde publishe Herein hee spake manie things as touching his Church as that which had a continued succession imposition of handes and which worshipped Christ without Idolatrie Hee denied that the Church of God stoode onely of the elect because otherwise it shoulde become inuisible and that men shoulde alwayes be vncertaine of the same Further hee added that the Councels coulde not erre neither in doctrine nor in manners but that they might alter manie thinges by reason of the diuersitie of tâ—mes And hee affirmed that the Church it selfe was before the Scriptures and that the interpretation of them was to be sought from the Church After this hee digressed to the matter of the Sacrament and saide nothing of the Masse and of Transubstantiation but hee affirmed the bodie of Christ to be there present not indeed locally or circumscriptibly but after a heauenlie manner and as he spake supersubstantially And when he had made an ende of his Oration hee turned himselfe vnto the Queene mother and to the king and vpon his knees prayed them that they woulde persist in that faith wherein they were borne and baptised and therewithall hee offered with all his Bishoppes all manner of duties seruices and obedience A fewe daies after Beza according to his singular learning did greatly in open audience confute the Cardinall of Loraines Oration But the Cardinall opposed him selfe against him and required that ours should either subscribe to the confession of Augusta or else that they shoulde accept of a breefe draught which hee brought touching the Lordes supper and that vnlesse they woulde condescende herein hee woulde deale talke no further For hee sought causes to breake off the conference In this action did Martyr holde his peace because all thinges were doone in the French tongue But when they mette together againe hee being admonished by the brethren and by the Queenes leaue hee himselfe also spake a great while in the Italian tongue against the Cardinall of Loraine who seemed to refuse the ioyning with him and alledged for excuse that Martyr spake in the Italian tongue as though hee had not vnderstoode the same and hee said that he would rather deale with a man of his owne language howbeit he indeuoured to aunswere to some things by him alleadged And moreouer a certâ—ine Spanyard being a Maister of the order of the Iesuites made an Oration in Italian against our men whereunto Beza aunswered in few wordes but Martyr beganne againe to argue against the Cardinall as touching the Supper howbeit because the night was at hande and besides that the act was full of contention so that euen the Cardinall himselfe abstained not from clamors the day there was no more done But nowe after that the aduersaries our men reclaming but in vaine had founde the meanes that the beginning of the conference shoulde take beginning at the article of the Supper of the Lorde there were fiue speakers chosen of each part Of the aduersaries partie the Valentine and Sagentian Bishops Botilerus Salignaicus Depensius which were doctors and of our men Beza Marlorat Spina M. de Sola and our Martyr These dealt without anie iudges vsing onelie two Notaries And first they sought diligentlie to haue some certaine rule proposed wherein the parties might commen together of the presence of Christos bodie in the Eucharist and when as many things had bin alleaged on both sides Martyr also being demaunded set foorth a briefe writing of his opinion which neuerthelesse satisfyed not the Bishoppes for that they saide it was ouer bare but the disputers of our part agreed with Martyr Afterwarde there was betweene them a disputation of this question for the space of certaine dayes and at the length a newe order was taken whereby both the partes might commen together of the presence of Christes bodie in the Supper and hereunto the disputers of eache part agreed and subscribed But Martyr when he sawe that therein were certaine ambiguities declared that hee woulde not varie from the sense of the first writing which hee had deliuered vnto them Hee together with Beza and the rest of the speakers of our part added a briefe declaration vnto the latter rule that ambiguitie being remooued the aduersaries might see what our meaning was But the Cardinalles and Bishoppes after it was declared vnto them that the speakers were agreed as touching this Article disallowed of those thinges which were doone by their owne speakers yea and accused them of Heresie wherefore by their meanes the conference was suspended for certaine dayes For nowe both by their owne will and by the instigation of the Popes legate they decreed to breake off the conference But in the meane time the Bishoppes wrote certaine Canons and at length the 19. of October the Cardinalles of the house
of Guise and many Bishoppes also of the Court departed away In like manner the most part of our speakers seeing there was litle or no hope at all of renuing the Colloquie returned vnto their Churches And in the meane time were set foorth decrees whereby our sort were commaunded to yeeld vp the Churches yet was there graunted them a free libertie of preaching and places assigned wherein they should assemble together but yet vnder a certaine number prescribed Furthermore Armes was laide awaie on both sides and an Edict made that neither part shoulde speake ill of other for Religions sake Therefore when Martyr sawe that he was able to doe no more in this matter especially since hee had but small exercise of the French tongue he was minded to craue leaue to depart and for that cause went to the Prince of Condie and afterwarde was brought by him vnto the Queene in speaking with whom he said first we ought to render vnto God those things that belong vnto God vnto Princes those thinges that pertaine vnto them and for these causes hee saide hee was come thither that as touching God he might further Religion then that he might obaie her Maiestie which neuerthelesse hee did the more willinglie because shee was indued with excellent vertues whereof all men did speake honorablie and further because her kingdome was most notable that he she were of one countrie borne and most of all that he might obay the magistrate of Zuricke which was well minded towards the king and the Queene a matter not to bee contemned since it was of no small authoritie and power among the Swicers And further he added that hee in the matter of the Conference intermitted nothing which hee thought did serue to the purpose and that he dealt quietlie as shee commaunded him But whereas the matter proceeded no further hee saide hee was not in fault thereof but yet that some signe thereof woulde agree in time though none were had as yet Howbeit sincâ— nothing coulde nowe be doone he desired leaue to depart because hee was an olde man and that winter was at hande at which time the iourney woulde bee incommodious by reason of raigne Snow and shortnesse of dayes Besides this for somuch as hee had hearde that it was reported to her Maiestie that hee came hither as a straunger that sought nothing else but to raise vp seditions in the realme and that he delighted in such kinde of mischiefe hee besought her that she woulde not giue credite vnto such thinges since hee was a man altogether voide of such hainous crimes For that hee hauing beene at Strasborough afterwarde in Englande and againe at Strasborough then lastlie in Heluetia shee might from thence bee informed if shee beleeued not him that he alwayes sought peace and concorde so farre as it might bee agreeable with the worde of GOD. And he shewed moreouer that there was nothing that coulde perswade him hereunto for that as touching the kingdome he saide he was earnestly addicted thereunto from his ancestors and to the Queene much more since shee was of his owne Countrie and as it were light and glory thereof and that he was therefore so affected towardes her as if neede shoulde require he woulde willingly giue his life for her glorie and preseruation and that among the rest of the things which he chiefely desired was that shee with her children and kingdome of Fraunce might be in saftie which being so he desired to be dismissed not with disgrace but with her good fauour Hereunto the Queene benignly and courteously answered him and promised that he shoulde depart safe sure and that within a day or two She also desired him that if his trauell for the selfe same cause shoulde be againe desired he woulde not refuse to take in hand the iourney againe and she said she was not ignorant that the labour was great but that shee accounted the same profitable and necessarie And as for other mens accusations shee said that she had in deede heard manie thinges touching sundrie matters but that shee alwayes reserued the iudgement to her selfe and protested that shee did absolutely thinke well of him Ouer this Martyr giuing her great thankes as reason woulde require he made petition also for the afflicted Churches excusing them for taking possession of the Temples against the kings minde for when they hearde that the King woulde haue them to bee restored they obeyed him Hee added also that if any thing bee committed otherwhile by the rude and weaker sort it ought not to bee imputed vnto the doctrine After that he had bin dismissed of the Queene the Queene also of Nauarre and the king did most graciously bid him fare well So in like manner did the Prince of Condie and the Admirall Besides this the Queene Mother and all the Princes which wee haue nowe named gaue thankes by their letters vnto the Senate of Zuricke for sending of Martyr to the conference according to their request and therewithall gaue vnto Martyr his due praise Also the Condie and the Admirall at Martyrs departure assigned vnto him two of their housholde which were noble men and Captaines who conducted him safe vnto Tigure Heere might I beloued Auditorie recite the letters of Princes and learned men wherein they heaped vppon him the great praises of Religion learning faith and diligence howbeit the consideration both of my time and purpose suffereth not me to stay vpon these things Therefore since I haue hitherto declared in what places he did seruice to the Church by his teaching disputing I will now shew how much he furthered the same by his writings First therefore after he had forsaken Italie hee set foorth in his natiue language an exposition of the Apostolicall creede that he might giue an account to all men of his faith After that when he was come into England and in expounding of the xj Chapter of the first Epistle to the Corinthians had disputed many thinges of the Lordes Supper then at the ende of the Chapter hee purposely handled this question And first hee confuted that Coniunction wherein the breade and Wine are commonly saide to bee transubstantiated into the bodie and bloud of Christ which seemes to bee the neerest coniunction with thinges of the Sacrament Then did hee examine the opinion of others which defende that the breade and wine in their whole and true natures are retained in the Sacrament and so retained as they haue ioyned with them naturally corporally and really as they speake the true bodie of Christ and his bloude In the thirde place hee weighed the opinion of them which saie that these things are not ioyned one with an other anie other way than after a sacramentall manner that is by signification and representation Lastlie he shewed how the opinions belonging to the second and thirde opinion is gathered that which maie most of all seeme to belong vnto godlinesse in this sacramentall matter This treatise together with the
should it be doone to Images 2 346 b A shift of the aduersaries for the auouching of the woorshipping of them 2 347 b They are Gods Ministers and of their seuerall offices 2 357 b 558 a Appearing in mens bodies they were not men 1 117 a They did eate not for néede but to procure conuersation and familiaritie with men saith Augustin 1 118 ab Why they were worshipped in the old testament of holie men and the same not admitted in the newe 2 347a What manner of meat it is that they do eat 1 118b Why there is no mention of the creation of them in the olde testament 1 111 ab Tertullians iudgement that they are verie bodies 1 28 b Proued by examples that they haue sometimes appeared 1 27 ab God by their ministerie gouerneth natural things 2 â—58 a They represent the ministers of Churches 2 358 a The may be pictured how farfoorth 2 341 a How they did assume bodies 2 604 b They are not predestinate 3 8 b Defined out of them our of Augustine 1 113 a They doe seruice vnto men and of their gouernement 2 249 b Orders of them and their seueral offices 1 1â—0 b It is a thing worthie to be noted that in the holie Scriptures verie fewe things are mentioned of them 1 121a How they and spirites doe eate which proueth them to haue bodies consisting of vitall paâ—tes 1 88 a They can call things backe from the memorie to the sense 1 89 a Whether teares are beseeming for them 3 284 a While they appeared and seemed to bee men and were not they did not lie 1 113 b Whether we ought to offer prayers vnto theÌ„ 3 284 a 308 b Proofes that there be Angels 3 383 a Howe it is meant that Enoch was a Legat vnto them 3 148 b 149 a Why they are called spirites 1 103 a The heauens turned about by them 1 111a b Bernard and the schoolemens opinions that they haue bodies 1 113 a Whether they be bodies or but méere phantasies 1 87 b 88 a ¶ Looke Spirites Archangels Betwéene Archangels and Angels there is a difference saith Augustine 1 118b Anger Aristotles opinion of Anger and how he defineth it 1 109 b How the power thereof doth resist the desiring part 2 410 a It is a cause of confirmelie 2 529 b It is no simple but a compounded afteer 2 406 a It is a wherstone to fortitude 2 408 a 3 296 b It is the roote of murder 2 517 a Whether the power of desire and of it bee all one 2 409 b 410 a How contrarie it is to desire 2 4â—0 a The Philosophers say it maketh the actions of men not voluntarie 2 289 b A definition thereof and that to Achilles it was like honie melting vnder his tongue 2 290 b Things done therein do not excuse the dooer 2 292 b The scripture commendeth it in whome and in what cases 2 293 b It doth seruice vnto Fortitude 3 272 a It hath sorrowe and pleasure ioyned with it 3 â—46 a It commeth néerer vnto reason than desire doth 2 410 a It pertaineth not to choise sayth Aristotle and why 2 295 b In what cases and against whome Aristotle admitteth it in men 2 290 b What Heraclitus Plato and other say of it and that it is not subduable 2 289 b No refuge against Gods Anger 4 295 b 296 a ¶ Looke Affects Angrie Why the Scriptures say that GOD when he doeth reuenge is angrie 1 207 a How we must vnderstand God to be angrie and to repent 1 109 a Annoynted Why we are sayde to be annointed 2 606 b Some called so who receiued not the outward vnction 4 14 ab Annoynting The signe of outward Annoynting 4 14a Vnder what pretence it was brought into the Church 4 15b To what end it serued 2 577 b It hath not beene long in the Christian Church 4 14 b 15 a.b The originall thereof about Princes 4 236 b What is signified thereby being done to the Byshops heade 4 â—5 a Why it was proper to Prophets Priests and Kings 2 605 b Whether it be rightlie transferred vnto Christian Princes 4 14 b 15 a.b Whether it be necessarie that it be obserued still 2 606a 6. The twise annoynting of all Christians 4 15 a Of the papisticall and superstitious rite thereof 2 â—06 a What the worde signifieth 4 4 b Or the sicke and that it is no Sacrament 3 211 a Of men readie to die 4 15 b The carcases of dead 3 244 a Interpreted to be an aboundance of the Spirit 2 605 b 606a Reckened among traditions 4. 99 b ¶ Looke Oyle and Vnction Antichrist Of Antichrist prophesied by Daniell 3 351 b The Pope prooued to be the same 4 36 b In Gods Temple 4 92 a Of the myracles doone by him and that they be méerelies 1 65 a Antiquitie No Antiquitie can prescribe against Gods worde 3 244 a Of the Scriptures and howe the Papists and Protestants dissent about the same 1 99a Ap. Apostles The Apostles gaue more Epistles to the Church than we haue at this day 1 52 b They are to the Byshops as the Prophets were to the hie Priestes 4 4a Both Christ and they may be foundations of the Church 4 83 b 84 a Difference betwéene their Gospell and the Papists 4 87a They liued at the charges of the godlie 4 29b Forged Canons ascribed to them 4 55 ab 56 a Whether they were Byshops any where 4 79a To what end they were chosen 4 3 b Whether Peter were chiefe of them 4 80 a Difference betwéene them and Byshops 4 3 b 4 a They were not alwayes able by their auctoritie to cast our diuels 4 130 a Their diligence in preaching the Gospell 4 5b In their time the Church had not two swords 4 234 b Whether they were Priestes 4 212 b By what instruments they vsed outward punishments 4 233 a Apostleship The office of Apostleship was but temporall 4 78 b A difference betwéene the Apostleship of Peter and the apostleship of Paul 4 79 b Apparell Of the costlie and sumptuous Apparell of women 2 507 ab Whether Apparel be any impeachment to the ministerie 4 16 b A fonde imitation of Elias and Iohn Baptist in Apparell 1 20b Touching Apparell reade diuerse points page 506 b 507 a ¶ Looke Garments Appeale To whom the libertie of Appeale is denied by the ciuill lawes 2 438 b Paules Appeale from the luietenant of Iurie to Cesar 4 276 a Appeales Of Appeales made to the Romane sea by inferiour byshops and what is thereby prooued 4 39. 40. From Councels and fathers to the scriptures 4 47 a From the Pope to the Emperour in matters of religion 4 244 b None from Scriptures to the fathers admitted 4 48 b 49 ab Appearing Gods Appearing vnto men in the likenesse of straungers denyed by Plato and what the Scripture saith of the same 1 200 a Of the Appearing of Samuel when he was deade reade the iudgement
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
rather than he would offende against the lawes of Hospitalitie offered his daughters to be defloured 2 282 b Whether he and the olde man for the loue they had to Hospitalitie were to bee excused in offering their daughters to be deuoured of strangers 2 305 b Houres Of the Houres of the Iewes how they dissent from ours 3 253 a Canonicall Houres for prayer allowed 3 300a 2 259 b Houses Dedication of priuate Houses 4 123 ab Hu. Humanitie Christs Humanitie disprooued and prooued 2 603. 604. 605. 614. 3 19 a Tokens therof 3 35â— a It spreadeth not so farre as his diuinitie 2 611 b Whether it be euerie where 4 189 b It was locall 4 193 b ¶ Looke Christ Humilitie Humilitie is a bridle and howe men bee reclaimed therewith 2 547 b The notable Humilitie of Christ described 2 622 a Humors How from the temperature of Humors affectes doe proceede either feeble or vehement 2 407 a According to their diuersitie are shewes moued in sleepe and how 1 33 a They are mooued according to the nature of the affectes 2 407 a By dreames one may iudge of them in the bodie 1 38 b 35 a Husband Whether it was lawfull for the Husband to kill the adulterer 2 484 b 485 a Why he shoulde not kill his adulterous wife 2 487a In what cases touching adulterie he may accuse his wife 2 497 a Whether hauing dismissed his wife he may accuse her of adulterie 2 488 a An adulterous Husband is as a man turned vpside downe 2 490 b He is the spoile of his wife 2 490 b Husbands The dutie of Husbands to their wiues set down in diuerse points 2 379 b Against such as dote ouer their wiues 2 507 ab After what sort they must correct their wiues 2 379 b Husbandmen The hard life of Husbandmen 4 30 a Their calamities 3 188 b They are strong 3 188 b All their workes comprised in two wordes 4 22 b. Hy. Hyperboles The Hyperboles of Chrysostome touching the Eucharist explaned 4 176 ab Hyperdulia Of Hyperdulia and to whom the same must be attributed 2 343 a ¶ Looke vvorship Hypocrisie Howe Achaz to his infidelitie ioyned Hypocrisie 1 70 b 71a The Hypocrisie of Naaman set foorth at large 3 263. 264. 265. ¶ Looke dissimulation Hypocrites Hypocrites doe counterfeite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vertuous actions to attaine honour thereby 1 144 b Id. Idlenesse By what precept of Gods law Idlenesse is forbidden 2 480 b Not in the Diuell 2 481 a Condemned by the iudgement of wise ancients 2 480 a The effectes thereof shewed by a similitude of the crab and the oyster 2 480 b The fruites thereof euen in the saintes of God 2 479 b 480 a What kindes of the same are to be commended and vsed 2 480 a Princes and Magistrates must flie from it 4 245 b Into what vices Dauid and others fel therby 2 480 ab Through the Idlenes of Bishops the frequented vse of Images crept into the Church 2 355 b Idol What an Idol is and that there bee diuerse kindes of idols and why 2 307 a Paules meaning in saying that an Idol is nothing in the worlde 2 309 b Whether it was lawfull for Naaman to fall prostrate before the Idol in presence of his King 3 263 a c. Idols Idols in the time of Iacob 2 335 a No Gods prooued by scripture and by reason 1 80 a The Diuell speaketh in them prooued 2 358 b Of being present at their seruice 3 265 ab To sweare by them is in no case sufferable 2 371 b They are images prooued 2 334 a That a beleeuer may communicate of thinges consecrated to them 2 331 ab Worshipping of them euen in the time of Abraham 2 335 a Elizeus gaue not libertie to Naaman to goe to Idols as the Papistes say he did 2 319 a Idolaters Why Idolaters doe not worship liuing men 2 345 a The Israelites corrupted by conuersation with such 2 313 a Augustines opinion touching their punishment 4 245 a Whether it bee lawfull for the godly to keepe companie with them or to dwell with them 2 309 b 310 ab Whether Abner Escol and Mambre beeing Chananites were Idolaters 4 295a Idolatrie Of Idolatrie and how it is compounded 2 307a Sometimes committed through error 3 263 a Whether it or adultrie be the more grieuous sinne 2 479 a 465 b 466 a The commaundement touching the auoiding therof cannot be dispensed withall 3 263b Of being present at the seruice thereof 3 265 ab What a haynous sinne it is and what plagues it pulleth after it 4 245 a More hainous than homicide 4 243 b The crueltie thereof what extreme things it exacteth of men 2 360 b Curiositie of knowing things to come was the cause of the same 2 358 b 359 a It hath beene spoken against in all ages 2 348b Myracles are obiected for the defence thereof 2 348 b A Magistrate must punish it 2 324 b What we must doe when we are forced thereunto 2 316 a Any torment is to bee suffered rather than Idolatrie should bee committed prooued 2 314 b 315 a Naamans fact alledged for the defence thereof 2 318 b 319 a An vndoubted rule to know when the outward submissions of the bodie belong thereunto 2 307 b The fowlest fornication of all other 2 316 b What the Papists alledge for the maintenaunce thereof 2 315 b They commit it towards their Pope prooued 2 307 b Grieuouslie punished 2 482 a Vnder it all kinde of false worshipping is forbidden 2 304 b 517 a Of two sortes inward and outward 2 316 b Questions of thinges suspected touching the same 2 330 b 331 a To be shunned and the danger thereof 4 88 ab 89. Whether it be lawfull for the rooting out thereof to vse guile 2 539 b The error of the Nichodemites touching the same and whereupon they ground it 2 319 b In what respect wee commit it concerning duetie to Princes 2 307 b Arts magicke prooued a second Idolatrie and howe 1 73 b To worship God otherwise than he hath appointed is Idolatrie 2 309 b Whether Naaman committed Idolatrie through error 3 263a b 264 ab The inuocation of Saints vsed by the Papists pertaine to Idolatrie 2 307 b 308 a The Ethnickes maner of Idolatrie and how in their false gods they worshipped the true 2 315 b Examples of things dedicated to Idolatrie superstition which afterward were conuerted to holie vses 2 331 a Ie. Iehouah What Iehouah signifieth 3 42 b 1 100 a Why the Grecians in translating the Bible haue for Iehouah put Lorde 1 100 b Iesus What the name Iesus signifieth 2 615 a 605 b 148 a Iewes The regiment of the Iewes 3 161b Diuerse sorts of them and to whom the mysteries of saluation were obscure 3 346 b 2 595 a 3â—6 b 337 a What iâ— was to enter into the Church 2 447 ab The restitution promised confirmed 3 349. 350.
to choose them and Bishoppes of the churches 1 104 b Of too much and too little attributed vnto them 4 22 a An admontioÌ„ to the weaker sort of them 4 27 b Of their sole life that it was forced and what Hosâ—ensis faith of the same 1 97 b In what cases obedience to them is to bee preferred before obedience to parentes 2 380 a They bee publike persons 4 19 b It is a thing perpetuall that they shoulde haue maintenance 2 375 b In what sense conuersion of hearts is attributed vnto them 3 383 a Against Ministers non residentes 4 2â— b ¶ Looke Cleargie men Pastors and Preachers Ministerie The worthinesse of the Ministerie 4 2 b Orders therein acknowledged by Scripture 4 55 b Why a continuall outward Ministerie is néedfull in the Church 3 49b A notable abuse in the Ministerie 4 24 b What a tender care God hath ouer it and howe hee reuengeth the wronges doone vnto it 2 386 ab The contempt thereof is a iust cause why curssinges may bee vsed 2 398 b 399 a Whether bloudshede debarre one from it 4 265 a Of the efficacie thereof 4 21 b Whether it bee a function for euery man at his pleasure 4 10 b 11 12. Of the mightie simplenesse of the Ministerie 4 25 b A calling ordinarie and a calling extraordinarie lawfull and vnlawfull 4 11 b 12 a 9 b 10 Men of themselues are vnwilling to receiue it 4 23a Whether wee want a iust succession therein 4 16 b Why they were excluded from it that had done solemne penance 3 308 a whether bastards are admittable thereto 2 477 b 478 a It must not be obstinately refused 4 23 b Howe it worketh together with God for our saluation 3 50 a Ministeries Why the publike Ministeries of the Church be called frée giftes 4 8 b Miracle What it is to refuse a Miracile offered by God 1 71 a A Miracle of a Iewe that came by night into the temple of an Idoll 2 349 b Myracles A full and absolute definition of true Miracles 1 63 a Miracles must not be iudged méete for to confirme faith why 1 67 b Why and wherefore they doe cause admiration 1 62 b God oftentimes giueth them vnto vnbeléeuers 1 68 b Some done and yet neither by prayer nor by commandment how then 1 64 a Proofes why wee ought not lightly to giue credit vnto them 1 67 b Not done alwayes for faiths sake 3 134 a What manner of faith is to be confirmed by them 1 61 a Diuerse artificiall made famous by writers 1 62b They are after a sort like vnto Sacraments 1 67 b They were as trumpets whereby the gospell was commended 1 71 b The difference betwéene signes them shewed out of diuerse writers 1 71b Why they are vtterly taken away from the Church 1 72 a The power of doing them maketh not men either better or worsse 1 66 b The diuerse names whereby they are called in Hebrue Gréeke and Latine and why 1 62 b With what faith those be indued by whome God doth them 1 69 a Whether it be lawful for godly men to aske them of God 1 69 b Two kindes of instruments which God vseth to worke them by 1 65 a That they winne credit to the worde of God and how 1 63 b Not alwayes done at the prayers of euil men 1 69a To worke them is graunted both vnto the good the bad 1 65 b 66 ab In the primitiue Church they were signes of faith 1 71 b How God vseth Angels and men to doe them 1 65 a Cautions to be vsed in the asking of them 1 70 a Some don neither by publike iustice nor the signes thereof but onely of a certein priuate compact 1 64 b Two things are specially to be considered in them 1 62 b Of some that be miracles by reason of the meanes that is vsed in the working of them 1 64 a What reasons some vse to proue that for the working of them they may vse the helpe of the diuell 1 66 b Of some which bring punishment and harme to offenders 1 64a That they doe confirme faith proued by scripture 1 63 b Whether God directly helpeth men by the Miracles of euil Angels 1 65 b They consist not in the greatnes of workes 1 63b 64 a All that Paul shewed were signes and whereof 1 71 b Of some that moue admiration onely 1 64 a Whether we should beléeue them 3 62 b By what meanes they may be done by wicked men 1 68 b 69 a Of some vnto whom they were offered and of them reiected 1 70 b Whether they be prophesies or no. 1 22 b Why they were wrought in the time of the Gospell 1 23 b 24 a The asking of them reprehended in some why 1 70 a Why Christ charged that they should not be published seing they are so profitable to confirm faith 1 67 b 68a For what causes they are desired of godly men at God 1 70 a Done for the confirmation of faith how that is proued 1 67 ab 68 b After what maner one may craue them yet tempt not God 1 70 b A generall description of them which be false and which true 1 62 b Some are obteined by prayer and some are wrought by commaundement and authoritie 1 64a Some done by publike iustice and other some by the signes of this iustice as how 1 64 b Some wonderful in déede and why they be so 1 64 a Of some that beside their admiration do bring a present coÌ„moditie vnto men 1 64 a Their reasons and proofes which thinke that they ought not in any wise be asked but not refused when god offereth them 1 71 a Craftinesse and false Miracles wrought about images 2 336 b Why God suffereth the diuell to worke them 2 349 a Diuerse wrought by art Magicke 1 85 a False Miracles for the credite of ydolatrie may not bee painted 2 341 b They be not verie Miracles wherin the diuel hath dealing 1 64 b Why they that are don by Antichrist be called lyes 1 65 a False Miracles may be done thrée manner of wayes 1 62 b 63 a Of two causes for the which Achaz considered that Miracles are to be refused 1 70 b 71 a Wrought by the diuell and two causes noted in the scripture why God will haue the diuel and Antichrist work wonders 2 308 b 309 a Obiected for the defence of ydolatrie 2 348 b They haue béen wrought by the signe of the crosse 2 349 a For howe many causes they might be done about the Eucharist 4 185 ab Wrought by Elias 2 387 a Why they haue béene wrought 4 160 ab Of Christes infancie painted of some whereof there is no mention 2 341 b Of the faith of Miracles 3 132 ab 133 a The saints to confirme it sometime required them 3 62 a ¶ Looke Signes VVonders Mirth At what times Mirth is not conuenient 2 499 a God is desirous
2 426 a Forbidden to the Iewes which liued vnder the Romane Empire 2 424b Arguments and reasons to prooue that it is not lawfull 2 422a b c. The inconueniences that come by it 2 423 ab 424 a Of Lamech inueighed against of Ierom. 2 423 a 423 b What troubles insued the breaking of the Romane law made for the disanulling thereof 2 428 b Whether the fathers vnder the law committed adulterie thereby or no 2 427 b 428 a 492 b 423 a 425 a The originall thereof referred vnto Lamech 2 421 b Two serues therof and whether of them is lawfull 2 420 b Vsed ouerallth East partes 2 425 a 426 b Lawefull for the man but not for the woman 2 460b A decree of a generall councell against Polygamie 2 424 b Christ was no lawe maker he ought not therefore to haue taken it away 2 427 ab Ph. Melancthons opinion touching it 2 426. v Pe. Martirs iudgement in that case 2 427 a Pope Whether the Pope bee heade of the Church 4 38 a 2 632 ab Whether he be vniuersall Bishop 4 36 b 93 b Prooued to be Antichrist 4 36 b 2 472 a Why he must obey the Church 4 40 b Adorned 4 24 b 2 441 ab 307 b Quite contrarie to Christ 4 38 a 39 b 40 b Hee gouerneth the councell 4 46 b What titles his flatterers haue giuen him 4 40 b That he is excommunicated frō the Church 4 61 a Whether he may erre in matters of faith 4 75 b 76 a Whether he be Peters successor 4 78 b He will be called the spouse of Christ 4 84 a What things in Peter are appliable vnto him 4 76 a Whether he being now made a Monarch ought to bee remooued 4 38 b Whether and what ministeriall head he hath vpon earth 4 94 b Whether all that haue liued hitherto vnder him haue perished 4 91 a His vsurped power cut off in England 4 38 b Whether he alone may excommunicate 4 61a Who brought subiection vnto him first into England 4 5a Disagreement touching his supremacie 4 3 b An vnsatiable gulfe of possessions 4 31 a The cause of so great darkenesse in his gouernment 4 7 a What cases he reserueth to himself his Bishops 3 220 a He taketh vppon him to dispense with othes 2 537 b He maketh vniust gaines of harlots 2 472 a He hath erred two wayes touching the lawes of marriage 2 450 b 451 a A mainteiner of vsurers 2 471 b Whether he is to bee iudged of no man 4 237b In what respect the pope is not free from Bauderie 2 472 b He vseth not the sworde of the worde 4 235b Why he amendeth not the lawes for suffering of harlots 2 472 b He decreeth that he must be obeyed of necessitie to saluation 4 230b A peace breaker 4 329 a Appeales from him to the Emperour in matters of Religion 4 144b Reasons why he will bee iudged or gouerned by no man 4 230 a He preferreth himselfe aboue all kings princes 4 229 ab 230. It is in his power onely to preferre bastards to spirituall promotions 2 478 a A cunning and togging flatterer 4 87 b Arguments inferred for maintenance of his supremasie 4 39 b 37 ab Against the same 4 35 b 36 ab 39 ab 79 b 80 a 232 ab 238 ab 237 a 248 ab A grieuous constitution of a Pope 4 34 a Recantation of a Pope 3 376 b 76 a Pope Paul 2. vsed to paint his face 2 508 b Alexander the first inuented holy water 4 138 b 139 a Syricius excluded all married men from the office of the ministerie 3 192 b Popedome An examination of the succession in the Popedome 4 81 ab No mention thereof in Scriptures 4 80 a Whether the primasie thereof were giuen vnto Peter 4 82 a Boniface the 3. author of the same 4 91 a 80 ab In what trifles it standeth at this day 4 84 b Conuicted of whoredome 4 87 b Poore Why the flesh is not bent to doe good to the Poore 2 521 a A law for their reliefe 2 521 a and how they should be prouided for 520b Whether they must bee holpen before their extreme necessitie 2 521 b Possible Many thinges are Possible which neuer shal be 3 37 a Pouertie Why GOD suffereth his seruants to be in Pouertie 3 269 b 270 a No let vnto felicitie and how that is prooued 1 149 a Examples of pouertie patiently sustained 3 277 b Power This worde Power expounded 3 114 b 115 a Taken for right and prerogatiue 3 80 a Whether we haue power to bee made the sonnes of God 3 114 b 73 a Of the most mightie power of God and wherein the same appeareth 1 16 b Whether the more in dooing of miracles 1 65 a Confessed by the wicked how 1 13 b In the sacraments 4 182 b 183 ab Errors aboue it 3 337 b We must distinguish betweene Gods power his will 2 563 a Aphrodyseus opinion touching a certaine diuine power spread ouer the whole world 1 78 ab The power of the Loadstone 1 77 b Of melancholie 1 77 b 78 a Of the phantasie 1 77 b Of things exceeding common sense 1 77 b Of celestiall bodies 1 77 b The power of spirits distinguished and howe 1 85 b 81 b Why Art is called Power according to Aristotle 1 7 b 8 a Whether it doeth exclude art 3 114 b Despasian by a secret power healed a blinde man and a lame 1 77 b Powers Two maner of powers in God the power of vnderstanding and the power of willing 1 170 b An order in renewing of mans decayed powers 4 27 ab Of powers superiour and inferiour and whether they may suffer the faithfull to bee conuersant with Infidels 2 324 a Howe farre foorth the superiour are to be obeyed of inferiour prooued by examples 2 326 b 327. Of inferiour and howe they are distinguished 2 326 a Whether inferiour shoulde resigne their roomes if the superiour powers constraine them to wicked things 2 327 ab ¶ Looke Magistrates Pr. Pray For whom we must pray and for whom we must not pray 2 400 a Whether for things indifferent 3 303 b Whether for the end of the world 2 398 a Not to be pressed with aduersities and why 1 211 b Why in times past they did for the dead 3 322 b Why God will haue vs to pray for that which otherwise hee is readie to giue 3 301 a It is lawfull to pray for punishment to light vpon some and why 2 398 a Why God oftentimes when we pray deferreth our requests 3 301 a When we doe it we speake vnto God 3 300 b Thomas Aquinas his error that it is not of necessitie that we should pray peculiarlie for our enemies 2 403 a Basils reason why wee shoulde pray towards the East 3 306 b Against what temptations the godlie doe pray by the example of Christ 1 212 ab Whether the Saints in heauen doe
towards our neighbours and to communicate such things as we haue to them that want And to declare that which oftentimes commeth to my remembrance The ten commandements of Moses coÌ„pared with the ten predicaments of Aristotle the ten commandements séeme vnto me to extend as largelie in euerie respect touching honestie and dishonestie vertue and vice as the ten predicaments of Aristotle For euen as there can be nothing found in the nature of things which apperteine not vnto the nature of those predicaments so there is no vertue no vice no honestie no dishonestie but may be referred vnto some one of these ten commandements And as all the generall words and speciall kinds of the other predicaments are resolued into the predicament of substance so may all outward sinnes be reduced into lust And as the predicament of substance hath matter and forme as the chéefe and principall ground so the whole consent of our mind to sinne is resolued into the naughtinesse of our nature Wherfore notwithstanding that in the lawe there be set foorth those things that be notorious and grosse yet in them God requireth that which is commanded in the first and last commandement to wit that we should haue the motions both of the bodie and of the mind honest and cleane and that we should flie from all those things which God hath forbidden vs. Besides it is to be noted that Paule bringeth this as one onlie precept to wit Thou shalt not lust The commandement against lust is not rightlie diuided into twaine I maruell therfore at some amongst whom also is Augustine which of one commandement doo make two as though in the one is prohibited adulterie when it is said Thou shalt not lust after the wife of thy neighbour and in the other is forbidden Not to couet other mens land house oxe seruant and maid But if â—he precepts should increase in number according to the number of the things that we lust after we should of one commandement make in a maner infinite commandements For it is possible that we may couet our neighbors honours dignities vessels monie garments and infinite other such like things Howbeit there be others which to kéepe the full number of ten in the commandements haue left this commandement Thou shalt not lust vndiuided and haue diuided the first precept into two parts So that in the first part they put this Exod. â—0 3. and 4. Thou shalt haue no other gods and in the second Thou shalt not make to thy selfe anie grauen image But I thinke that either of these parts perteine to one and the same precept Which commandement is the first And I suppose the first commandement is set as it were before the rest in stéed of a proheme I am the Lord thy God which haue brought thee out of the land of Aegypt For in those words we are commanded to count him for the true God And that we should not thinke that he is to be worshipped togither with other gods immediatelie is added the second precept wherein we are forbidden to worship strange gods and grauen things and images In the first commandement is offered vnto vs the Gospell And if a man will more narrowlie consider the thing he shall sée the Gospell offered vnto vs togither with this first commandement for God in it promiseth that he will be our God And in that which is mentioned of the deliuerie out of Aegypt is conteined a promise touching Christ But to returne from whence we are digressed we ought certeinlie to hold that by this precept Thou shalt not lust are prohibited our corrupt inclinations and euill motions of the mind which we should not acknowledge to be sinnes vnlesse the lawe had shewed them vnto vs. Aristotle Pighius and such other like for that they were ignorant of the lawe of God affirme that these are not precepts Of the comparison betweene sinnes 4 But as touching the comparison betwéene sinnes In 1. King 16 vers 29. one sinne may be reckoned more gréeuous than another A comparing togither of sins is to be doone by the word of God And the cause of difference is no where to be sought for but in the word of God For euen as the diseases and imperfections of bodies come through want of the temperatenesse of humors which is agréeable with the creature that liueth and as the proportion is more or lesse preserued diseases are said to be more or lesse painefull euen so commeth it to passe of sinnes For according vnto that that they doo lesse or more go from the ordinances of God they are declared to be more or lesse gréeuous Howbeit this is certeine that two tables were giuen namelie the first and the latter by reason whereof those sinnes which be doone against the first table be more condemned than those which be against the latter table But this I would not haue so to be vnderstood as though all that is committed against the first table should be accounted more wicked than that which is repugnant to the latter For it may be that a man will violate some ceremonie of no great importance which apperteineth to the first table who for all that shall not sinne more gréeuouslie than he which dooth commit either murther or adulterie Howbeit the comparison must be made betwéene those sinnes which be of equall degrée and greatnesse For set downe on the one side the chéefest sinne against the first table and on the other side the greatest against the latter table then shall that be iudged more gréeuous whereby the first table is broken than that which is doone against the latter And euen the same case must be in the meane sort of sinnes and also in the lower so that euer yée compare like with like By what means groweth the greatnesse of sinne It happeneth also sometimes that one man is more vehementlie mooued to sinne than an other And certeinlie his sin shal be iudged more gréeuous that offendeth hauing small assaults or prouocations than he that by greater violence is driuen to transgresse the lawe of God The gréeuousnesse also of the sinne is sometimes weighed according to the easinesse or difficultie of forgiuing Mat. 12 32. For Christ saith that They shal be forgiuen which speake against the sonne of man but that the fault of them which had blasphemed the holie Ghost should not be forgiuen Further they transgresse more gréeuouslie which are most furnished with excellent knowledge For The seruant which knoweth the will of his Lord and fulfilleth it not is much more beaten than he that dooth offend vpon ignorance Also the heape of benefits bestowed dooth adde a more weight vnto sinnes séeing they which transgresse being adorned with manie gifts their sinne is the more gréeuous when they doo transgresse for the vice of ingratitude increaseth their sinne Ouer this the dignitie of the person is weighed insomuch as princes and also bishops and ministers of the word of God doo
sinne much more gréeuouslie than the common persons For they sit at the sterne Princes sinne more greeuouslie than the publike sort and haue in their hand the helme of the church or common-weale by reason whereof all men take example by them Some sinne also are counted the more gréeuous bicause they be not alone but they drawe manie other mischéefes with them By reason whereof the sinne of Dauid is verie much reprooued 2. Sam. 11. bicause his adulterie was ioined with the murther of a good and faithfull man namelie of Vrias besides that there happened the slaieng of manie valiant soldiers and the victorie betraied and translated vnto the enimies of Gods name Wherefore more gréeuous is that sinne iudged to be than if the fault had béene single and alone Also that crime is most condemned that bringeth most harme For vndoubtedlie he that taketh awaie a mans life dooth more harme than if hée doo but wound or else maime anie one part of the bodie And further the vehemencie and ardent desire of the will is considered wherewith men runne headlong into sinne For they that with all libertie runne into mischéefe are more to be reprooued than they that vnwillinglie and striuing there against with great fight of conscience transgresse the lawe of God Also the offense of them is lesse which after a sort be constrained to fall into sinne through great feare and want of strength to endure affliction than if they should willinglie and of their owne accord fall thereinto And wonderfull gréeuous dooth the contempt of the word of GOD make sinne to be Furthermore those things that be openlie committed bicause they giue an offense and stumbling blocke vnto others therefore are more condemned than such as are doone priuatelie and in secret And the sinnes which be committed against holie men such as are the prophets and ministers of the church be horrible bicause that iniurie and contumelie dooth more euidentlie redound vnto God Wherefore it is written Zach. 2 8. He that hurteth you dooth as if hee should touch the apple of mine owne eie Luk. 10 16. Hee that despiseth you saith Christ despiseth me also And God warned the princes of this world Psal 1 16. that they should doo no violence against his Christ that is his annointed Also euen in ciuill matters the dignitie of the person that is hurt is weiged For he dooth woorse that hurteth his owne father and the daughter that riseth against hir owne mother than if they should rage against anie other persons as the prophet Micheas in the seuenth chapter dooth testifie Againe verse 6. he is more sharplie rebuked that hurteth the magistrate and publike power than he which worketh iniurie to priuate men Wherefore by expresse words it is commanded of God Exo. 22 18. Thou shalt not speake euill of the prince of the people Likewise sinne becommeth more detestable through continuance And certeinlie God dooth more gréeuouslie punish them which doo as it were rot in their sinnes than others which once or twise doo amisse Wherefore Amos the prophet Amos. 1. in the name of GOD repeated verie often that sentence Vpon three or foure wickednesses I will not conuert him Exo. 20 4. Yea and God testified in the lawe that he would take vengeance vpon sins vnto the third and fourth generation when as they should be continued through so manie degrées Herevnto the place time and age dooth drawe a great weight with it And there might be gathered well-néere innumerable other things which either aggrauate or lighten sinnes the which both willinglie and wittinglie I ouer-passe 5 Chrysostome noted that we must not conclude that all sinnes be of equalitie Chrysost In 1. Cor 6. verse 9. All sinnes be not of like equalitie Although it be reckoned that euen the least sinnes be of so great a moment as they exclude vs from the kingdome of God This is common with them all that they bereaue men of the most happie inheritance yet shall they not be punished with the like paines Augustine in his fourth booke of baptisme against the Donatists saith that The woords of Paule are not so to be vnderstood as though none should be excluded from the kingdome of God vnlesse they be guiltie in all sins ioined togither but we must vnderstand that whosoeuer shall be defiled but euen with one of them he is to be banished out of the kingdome of Christ Indéed he granteth that it is vnpossible anie one sinne should be committed but the same is accompanied with some other Albeit it be not of necessitie that where one vice is all the rest should followe for sinnes are not linked togither as vertues be Which is declared by two reasons The first is that vnto one vertue are repugnant two vices Sinnes are not necessarilie knit togither as vertues be which are of the greatest diuersitie one from an other wherevpon he which is infected with one of them cannot alwaies be defiled with the other so as one man should all at once be both fearefull and bold Further it hapneth oftentimes that one sinne expelleth an other as ambition putteth awaie couetousnes couetousnesse droonkennesse and surfetting So then we cannot saie that vices are alwaies ioined one with an other 6 But that vertues be ioined one with an other the Philosophers make no doubt as Augustine writeth in an epistle vnto Ierom. Augustine For bicause there is no wisdome found that is vniust and intemperate and againe no temperance vnwise or slothfull But Aristotle in his fift booke of Ethiks Aristotle declareth this more plainelie to wit that we cannot appoint wisdome to be where other morall vertues be wanting bicause reason should then be troubled by naughtie desires neither could it kéepe still the right course thereof And againe the rest of the vertues without wisdome can take no place séeing euerie one of them is an habit according to right reason And the goodnesse and right course of reason hath no other being but in wisedome it selfe These things doo the Philosophers affirme But a Christian man must not verie easilie be lead to consent vnto them séeing he cannot denie but that godlie men are indued with manie most excellent vertues and yet he ought to confesse that they doo sinne verie often For Iames saith Iames. 3 2. Iohn 1 10. In manie things we sinne all And Iohn saith If we saie that we haue no sinne we deceiue our selues and there is no truth in vs. But he that hath sinnes how can he be adorned with all vertues séeing sinne is contrarie and likewise repugnant to vertues Wherefore the Christian seemeth in this matter to dissent or disagrée from the Philosopher Augustine in the same epistle Augustine goeth about to vndoo this knot on this wise to wit that the onelie vertue in Christian religion is charitie which conteineth in it selfe all other vertues and the same if it could be most perfectlie had would vtterlie suffer
may doo without anie acknowledgement of particular sinnes either of this person or of that a commandement they haue to forgiue sinnes but not to take knowledge of them Otherwise the whole state of saluation would be made vncerteine no man should be sure of a full confession Christ saith Iohn 5. 22. that All iudgement is giuen vnto him whie then will they iudge of particular facts as to ordeine certeine yéeres and penance for particular faults and for deadlie sinne seuen yéeres penance So great account they make of their owne decrées as for the breach of them they exclude men out of the church and consequentlie from euerlasting saluation God saith in the prophet Esaie Esaie 43 verse 11. 43. I am he who doo forgiue sinnes and besides me there is none other Wherefore séeing this matter is so intricate and as it were a certeine tyrannie it is not frée to take the vse of it from such men bicause some thinke that they doo verie well if they doo make themselues subiect vnto such tyrannie 26 As concerning their argument of the lepres we saie that it is most féeble A confutation of the arguments of the aduersaries and it séemeth maruellous that at this day they claime not to them selues the knowledge of outward leprosie séeing the priests in old time had the knowledge thereof by the commandement of God But they saie that it is an allegorie and that the sinne of the mind is called leprosie But an allegoricall argument is not of strength in allegories euerie man dallieth as it séemeth best vnto him Howbeit let them knowe Heb. 7 8. 9 and 10. The priesthood translated vnto Christ that the priesthood is translated vnto Christ he is now our high priest to him therefore doo we confes our sinnes The same was a certeine ciuill action of those times it bindeth not vs in this age Christ sent them vnto the priests bicause at that time the lawe of Moses was in force Christ would not be ill reported of as though he had taken awaie the same leprosie by his miracles Much lesse doo they conclude by the other place out of the historie of Lazarus Iohn 11 44. Christ raised him vp from the dead he commanded that his graue cloths should be vndone Whom commanded he so to doo Those which stood by therefore the confession should be made to all others and not to the sacrificing priests onelie Christ raised vp Lazarus to him therefore let vs confesse our sinnes he would haue him to be loosed and least they should thinke the matter to be counterfeit he would haue him to be knowen with open face Matt. 3 6. They came vnto Iohn Baptist confessing their sinnes and no maruell bicause baptisme is an outward token of repentance In baptisme men are dipped in rise out againe the old man is laied awaie and the new man is taken to vs. They confest that they had sinned but the confession was openlie doone not whispered in the eare When there is a speaking of confession before baptisme what is this to auricular confession For the papists iudge not that men should confesse themselues before baptisme wherefore this place is impertinent Acts. 19 18. In the Acts the Ephesians came they shewed their dooings how they were beguiled by satan they brought foorth their superstitious bookes that they might be burned The bearing witnes was publike what maketh this vnto auricular confession Iam. 5 6. Iames saith Confesse your faults one to another and praie one for another that you may be preserued Two things he would first that men should powre out their infirmities into the bosome of some good men by whom they might receiue consolation counsell and helpe of praiers Further if one man had hurt another they should forgiue one another acknowledging their owne infirmitie and should not iustifie themselues So Christ teacheth in the fift chapter of Matthew Matth. 5 23. that if a man had offended the whole church he should doo in like maner If Iames had spoken of auricular confession it should behooue the priests also to confesse themselues to laie men Touching the keies Matt. 18 18 Whatsoeuer ye shall bind vpon earth shall be bound in heauen we might saie that they themselues should first agrée as touching those keies and afterward let them dispute with vs. For of the keies euerie man feineth what he will some appoint them to be the keies of knowledge others of power others of iurisdiction Vnto vs they be nothing else but the preaching of the Gospell whereby the ministers promise forgiuenesse of sinnes vnto them that repent What will they saie which confes manie of their ministers to be vnlearned who knowe not how to vse the keies rightlie What shall they doo which repaire vnto them and doubt whether they vse well the keies of knowledge Pro. 27 23. In knowing thou shalt knowe the face of thy cattell This commandement is profitable bicause it teacheth how men should order their substance after the right forme of a good house-kéeping If God haue giuen wealth let them not suffer it to perish let them vse their owne goods let them absteine from other mens And séeing these temporall goods which be granted vnto vs are so vnstable and that the crowne that is to saie the glorie of works dooth not alwaies indure there had néed some care and diligence be applied These men passe it ouer vnto priests that they should knowe the face of their flocke that is to saie that they should examine all their acts by priuie confession After what maner are these things obserued The bishops doo scarselie heare anie confessions they referre them ouer vnto the order of begging friers while they in the meane time will be pastors and enioie the wealth They heare no confessions naie rather they hire verie abiect men to heare them for a péece of bread wherefore they giue an ill interpretation Further they doo not obserue things according to their owne interpretation In the 28. chapter of the Prouerbes it is written He that hideth his sinnes verse 13. shall not prosper in the land but who so acknowledgeth them and forsaketh them he shall obteine mercie According to the interpretation of these men that confession should haue béene in the old testament for if they will prooue such a confession by these places of necessitie the same must haue béene at that time But it is spoken of that confession whereby we confesse our sinnes before God and desire pardon the which in that place is promised 27 They said that in the church there hath béene a continuall vse of confession The antiquitie of confession confuted whereby they concluded that the same sproong frō Christ This is false In ancient time there was a kind of confession in the church but the same was the confession of wicked men it perteined nothing vnto this kind It was lawfull for the bishops to receiue the penitent persons and
would alwaies be most learned and holie Bishoppes But it fell out otherwise for afterward the Emperours chose Bishoppes not the worthiest but those whom they most fauored Augustine being most learned was a Bishop of Hippo being a place of no great name Aurelius being a man much more vnlearned was Bishop of Carthage a famous Citie But since they feare confusion let the Romane Bishop sit in the first place in Councels the Bishop of Constantinople in the second place and afterward others in their place but let not one reigne ouer all Let the gouernment be Aristocratia which order séemed alwaies the best For it is harder to corrupt manie than one It is harde◠to corrupt many than one What titles the Popes flatterers haue giuen him For euen blind men maie sée that the Popes are most shamefullie corrupted by those their flatterers and parasites For De electione electi potestate in the Chapter Fundamentum in the Glosse it is written that the Pope is no man In the Proheme of the Epistles of Clement in the glosse it is written that he is neither God nor man Wherefore he is directlie opposite to Christ The Pope quite contrarie to Christ For Christ was both God and man he is neither God nor man Therefore he is either an Angel or a beast but he is no Angel therefore he is a beast In the Extrauagants de verborum significatione in the Chapter Ad Conditorem it is written that the Pope is no pure man This I easilie beléeue for he is oftentimes an vnpure Ruffian Gelasius in the Decret the 9. Quaest 3. Chapter Cuncta per orbem The Romane seat saith he ought to iudge of all men none of it It is lawful for all men to appeale vnto it and from it it is not lawfull The same maie condemne those that be absolued in Councels and absolue them that be condemned In the Extrauagants De concessione Praebendarum in the Chapter Ad Apostolorum None ought to saie vnto the Pope Sir why doest thou this And in Quaest 2. in the Chapter Abtulisti and they be the words of Anacletus God is the father because he hath made The Church is the mother because it hath regenerated Here of Panormitanus in the treatise of the councel of Basil Therefore saith he the Pope is the sonne of the Church The Pope must obey the Church therefore he must obey the Church Which neuertheles Eugenius and Paul the third in the councell of Trent would not But I of these words doe also gather an other thing Hée is the sonne of the Church therefore he is not head Hée is the sonne therefore he is not the spouse vnles he will confesse himselfe to be incestuous Of the dignitie and worthinesse of the holy ministerie looke the Sermon vpon a place out of the 3. of Kings Also of the power of the keies looke the Sermon vpon a place in the 20. of Iohn Iohn 20. 3. verse 23. Whose sinnes yee remit they are remitted c. At the ende of this booke The fourth Chapter Of Ecclesiasticall lawes of Traditions of the discerning of spirits of Councels Fathers and of the Canons which they call the Canons of the Apostles HEre are thrée things to be cōsidered of vs. In 1. Sa. 14. at the end The first is whether it bée lawfull for Bishops Ecclesiasticall men to set forth such maner of lawes and decrées Secondly if it be lawfull what manner of lawes those ought to bée Thirdly That Magistrates lawes must be obeyed what force they may haue to binde the conscience As touching the first wee knowe that all godly men are bound to obey Princes and Magistrates Rom. 13. 5. And that as Paule saieth for conscience sake Ephe. 6. 5. 1. Pet. 2. 18. Mat. 17. 27. Peter and Paule commaund seruantes to obey their Maisters euen though they be froward Christ himselfe paide tributes and customes and was neuer against the lawes We are commanded to obey parents Exo. 20. 12. And the Magistrate is in stead of a parent as vnto whom our parents haue referred all their power and authoritie Salomon in the prouerbes saith Pro. 24. 21. Feare God and honour the king and meddle not with Seditious men for their distruction is at hand But this is true so long as they commaunde nothing against the Lorde For if that happen we must obey God rather than men Albeit in the Ciuill lawes there be certaine things belonging vnto the necessitie of a Citie some vnto decencie onely It is for necessitie that men shoulde punish offenders vnto decencie that it may not bée lawfull for a matron to marrie in the time of mourning which was prouided for by the Romane lawes Further his purpose also is to be considered who made the Lawe For some things he would haue to be straitlie and throughlie obserued and that some things should be certaine prouocatiōs and admonitions Lastlie in these lighter sorts of decrées we must take héede that nothing he violated by contempt The effect is that men séeing they be not borne to themselues but to the common weale shoulde indeuour with all their care to obey lawes 2 But some thinke that Bishops may not make lawes Whether Byshops may make Lawes And thus to saie they are mooued by no small or obscure Reasons For first they demaund from whence they should haue that parte I speake héere of Bishops so farre foorth as they bee Ministers of the word not in respect that they be ciuill Princes for the consideration of that matter is otherwise That power they haue not of Christ for he neither made lawes nor yet euer gaue such commaundements to his Apostles Wherefore if Bishops bee so sent from Christ as he was sent from the father they cannot make lawes Further it behooueth that they which make lawes shoulde haue dominion 1. Pet. 5. 3. But Peter warneth Bishops that they should not beare rule ouer the Cleargie Besides hee that writeth laws it behooueth he haue an interest to punish as it is in the Pandects de legibus Senatus consultis out of Demosthenes For hée saith that the lawe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the law is a lawfull correction of offences cōmitted willingly or vnwillingly But the Church hath not the sworde or power of punishing Moreouer where the law is there of necessitie must followe transgression such is the infirmitie of our nature 1. Cor. 7. 39 Iam. 4. 12. But Paule woulde not insnare any man And Iames saith in the 4. Chapter There is one lawmaker who can saue and destroy And Esaie in the 33. Esa 33. 22. Chapter Thou art our King Thou art our Iudge thou art our Lawgiuer But the Canons decree farre otherwise The Canons haue licenced thē to make Lawes Yea when they speake of them which maie make lawes they giue the first place vnto the Pope the second vnto the Councels and Bishops the
soeuer there be the same as I haue said is wholie as touching the manner of reproouing This the Ministers of the Church doe by the word and Princes by outward punishmentes But our false Ecclesiastickes wil be princes and reigne and yet Christ would be no king And when he was sought for to the end he should be made a king he vtterlie refused it Iohn 6. 15. yea rather he plainlie confessed that his kingdome is not of this world Ioh. 18. 36. He said also vnto the Apostles Mat. 20 25. Princes of the nations doe beare rule ouer them but ye shall not so doe Peter also whose successors these men professe themselues to be 1. Pet. 5. ver 3. warneth Ministers that they should not exercise dominion ouer the Cleargie But these men will haue prisons souldiers and swordes and stirre vp warres as they list themselues 13 Perhaps they will obiect vnto vs the Assamonites out of the olde Testament Of the Assamonites or Machabées who for a certaintie were both kings and Priests and confounded both the powers That Historie indéede is written in the bookes of the Machabites Machab. But we must sée whether they did it rightlie or else wickedlie and ambiciously Doubtlesse I thinke they did it not orderly for God by his word had many times adiudged the Kingdome to be giuen vnto the Tribe of Iuda euen vnto the time of Messias Gen. 44. 10 Psal 89 39 Numb 18. 20. And contrarilie he commaunded the Leuites that they should possesse no landes and much lesse to occupie a kingdome among their brethren But if a man had rather say that they did this by a certaine secret reuelation and hidden iudgement of God he shal not further the cause of these men séeing that which is doone after this manner must not be drawen to an example For I thinke rather that they offende in so doing Certainlie they did wel when they deliuered their country from tyrannie but that being performed they ought not to haue taken the kingdome vpon them and God declared plainely that the same Act of theirs displeased him For as we gather out of Iosephus that house afterward was neuer voyde of troubles They further obiect vnto vs Acts. 5. ver 5. 9. Acts. 13. 11 that Peter slue Ananias and Saphira and that Paule strake Elimas the sorcerer with blindnesse This is true in déede but they did these things by the word of God By what instrumēts the Apostles vsed sometime outward punishmēts not by violence not by the sworde neither by helpe of an executioner Let these men doe the same things by the worde and we will regard them Why doe they not heare Paul vnto Timothie 2. Tim. 2. 4. Let no man going on Gods warfare wrap himselfe in cares of this life If they will goe on warfare for God why doe they in such sort hinder themselues with worldly businesse Haue they so much leasure from their owne affaires as they can haue a care ouer other mens Let them answere plainely woulde they at this day abide that any king should attempt to teache the Gospell or administer the Sacramentes They would not suffer it Neither did God himselfe also suffer it 2 Par. 26. ver 16. But he strake Ozeas with Leprosie when he woulde haue burnt incense vnto God Why then doe they inuade the boundes of other men These functions ought to be separated Why these functions ought to be seuerall because either of them requireth a whole man apart by himselfe yea rather there hath scarcely bin found any one man at any time which coulde rightly execute either of them so hard is the executiō of them both Howbeit both of them doe one helpe another for the politick Prince giueth iudgement and the Ecclesiasticall in déede doth not giue iudgement but he teacheth how iudgement ought to be giuen Haue not respect saieth he of persons in iudgement Deut. 1. 16. Afflict not the poore and straunger receiue no bribes and so forth So on the other side the ciuill Magistrate preacheth not neither administreth the sacraments But vnlesse these things be rightly ordered In the ciuill Magistrate and Minister of the Church is to be considered both the person the office he ought to punish the Ministers And to be briefe there are two things to bee considered of vs in this comparison In the Ciuill Magistrate is to bee considered both the power and also the man which beareth exerciseth the power He in respect that he is a Christian man is subiect to the word of God and in respect that he beareth authoritie and gouerneth hée ought also to be subiect vnto the same worde of God séeing out of the same he ought to séeke rules to gouerne and beare rule In the Minister of the Church also is to be considered both the ministerie it selfe also the person which executeth it As touching the person the minister is subiect vnto the Ciuil power For both he is a Citizen and he also payeth tribute as other men doe is vnder the correction of manners But as concerning the Ministerie he is also subiect some waie vnto the Magistrate For if either he teach or administer the sacraments against the word of God he must be reprehended by the Ciuil Magistrate And yet must he not seeke for rules reasons of his function at the same Magistrates hand but out of the word of God By this distinctiō we may easily vnderstand the differences and agréement of either power 14 Nowe resteth that we come to that Thraso Boniface to confute his Arguments To the arguments of Boniface First out of that saying which the Apostles answered Behold here are two swordes and Christ added It is sufficient he gathereth that the Church hath two powers and both of them committed vnto him To this I answere that it is possible that sometimes there may be two swordes in the Church but they haue not alwayes bin therein neither perhaps shall euer hereafter be What outward sword had the Church in the time of Christ and of the Apostles and Martyrs But yet now they will say it hath I graunt because Kings and Emperours are Christians which in olde time were Ethnickes The Church also hath husbandrie trade of marchandize the art of building and other such like For they which exercise these things are members of the Church but that commeth to passe as the Schoolemen speake accidentally sith there may be a Church though it had none of these things Howe the Church may be said to haue two swords So now because there are princes in the Church it is saide to haue an outward sword But because princes in our time are a part of the Church it doeth not therefore follow that the sword of Princes is the sword of Ministers euen as although there be in the Church husbandrie and the trade of marchandize and also the Art of building it cannot thereby be