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
the Councell of Chalcedon tooke awaie the consent of the second councell of Ephesus In the Synode of Constantinople vnder Leo the Emperour there was a consent to take awaie Images But that consent in the Synode of Nice vnder Irene was taken awaie by an other consent And that selfe same consent was afterward also taken awaie by the Councell of Germanie vnder Charles the great But I will adde a proofe by induction that we must not alwayes iudge of the scriptures by the Fathers We must iudge of the fathers by the scriptures but we must rather iudge the Fathers by the Scriptures Other Fathers saie that iustification is of Faith and not of workes Others doe affirme that workes doe much auaile vnto iustification Who shall decide this controuersie The word of God Paul vnto the Romanes saith We iudge that a man is iustified without the workes of the law Neither can it be saide Rom. 3. 26. that Paul in that place doeth onelie treate of Ceremonies for he treateth in that place as touching that lawe which sheweth sinne and worketh wrath and he addeth that we be iustified fréelie and he mentioneth the decaloge Rom. 7. 7. I had not knowen lust saith he vnlesse the lawe had saide Thou shalt not lust Peter was reprooued by Paul Gal. 1. 14. because he dissembled and withdrew him from the Table Here doeth Ierom contend with Augustine Ierom saith that Peter so dealt with Paul as though that matter had béen doone of set purpose that by the reproouing of Peter the Iewes which were present might the better vnderstande the whole matter Augustine cannot abide anie dissembling or lie in the scriptures Who shal here be the Iudge The word of God Ibid. ver 11 Paul to the Galathians He was saith he to be reprehended or blamed because he did not walke vprightly according to the truth of the Gospell Mat. 16. 18 Vpon these words Thou art Peter vpon this rocke will I build my Church others vnderstand vppon the rocke that is vppon Christ and vppon the faith and confession of Peter but others vpon Peter himselfe Who shall iudge this controuersie The word of God Paul saith An other foundation can no man laie than that which is laide 1. Cor. 3. 11 euen Iesus Christ In the Scriptures the dead are oftentimes said to sléepe Ioh. 11. 11. That doe some referre vnto the bodie others vnto the soule 1. Thess 4. 13. Luk. 23. 43. Who shall iudge this case The word of God Christ saith vnto the théefe This day shalt thou be with mee in Paradise Phil. 1. 23. Dan. 9. 5. And Paul saith I desire to be dissolued and to be with Christ Daniel confesseth his sinnes In which place Origen saith that he doeth not susteine his owne person but the person of others Augustine citeth this verie place against the Pelagians and teacheth that none is innocent Who shall iudge these things The word of God Paul saith Rom. 3. 23. 1. Iohn 1. 8 All haue sinned and need the glorie of God And Iohn If we shall saie that we haue no sinne we deceiue our selues and the truth is not in vs. Rom. 7. 24. Paul saith Who shall deliuer me from this bodie subiect vnto death This doe Ambrose and Augustine interprete of Paul regenerate Others thinke it was spoken of others not regenerate and that it cannot be applied vnto Paul Who shall iudge of these sayings but the word of God In the same place it is written Ibid. ve 22. I serue the Law of God in my minde But those that be not regenerate serue not the lawe of God in mind And he addeth Verse 19. The good which I would that I doe not But those that be not regenerate those cannot will that which is good Verse 25. And he addeth through Iesus Christ our Lord. It is not the part of a man not regenerate to giue thankes vnto God the Heretikes called Millenarii thought that Christ would returne vnto the earth and raigne among men for the space of a thousande yeares And of this minde was Papias Lactantius Apollinarius Irenaeus Iustinus and others those doeth Ierom flout and calleth it a Iewish fable This controuersie doeth the worde of God easilie decide Paul saith The word of God is not meat and drink Rom. 14. 17 And Christ saith My kingdome is not of this world Ioh. 18. 36. And in the kingdome of my Father they are neither maried nor doe marie Mat. 22. 30 In the times of Cyprian and Augustine the Eucharist was deliuered vnto Infantes This is not doone in these dayes but which is the better the worde of God shall iudge Paul saith 1. Cor. 11. 28. Let a man trie himselfe and so let him eate of that bread and drinke of that cup. But Infantes can not trie them selues I might besides recite manie things in which the fathers disagrée among themselues where it should be necessarie to referre the iudgement to the word of God Wherefore let Smith consider howe wiselie he might write thus According to the rule and leuell of these fathers let vs examine the sense of the holie Scriptures let vs follow the iudgement of these men in reasoning of things pertaining to the holy scriptures 18 But our aduersaries while they thus obtrude the Fathers séeke no other thing but to beare rule ouer our faith But this would not Paul 1. Cor. 1. 24 We will not saith he beare rule ouer your faith That is vnder that pretence that we teach you faith we would not beare rule ouer you in taking awaie your substance Wherefore it is not méete that the Fathers in respect that they taught faith in the Church should so farre ouerrule as whatsoeuer they haue saide or written it should not be lawfull to iudge the contrarie for that would not be to beare rule but to exercise tyrannie Augustine in his second booke to Cresconius Grammaticus Augustine We saith he do iniurie vnto Cyprian when we seuer any of his writings from the authoritie of the Canonical Scriptures For it is not without cause that the Ecclesiastical Canon was made with so wholesome care wherunto certaine bookes of the Prophets and Apostles doe belong the which wee ought not in any wise to iudge and according vnto which we may freelie iudge of other mens writings whether they be faithfull or vnfaithfull Constantine And Constantine in the Synode of Nice exhorted the Byshops that they should decide all controuersies by the Canonical Scriptures by the scriptures Propheticall and Apostolicall and inspired by God As Theodoretus testifieth in his historie Augustine And Augustine against Faustus the Maniche in the xv booke and v. Chapter The scripture saith he is set as it were in a certaine seate aloft to the which euerie faithfull and godlie vnderstanding should humble it selfe Therein if anie thing as absurde shall mooue vs it is not lawfull to say the
this matter who affirme that these words belong to the Ministers which were spoken particularly vnto Peter and they yéelde a certaine and plaine reason why they were seuerally spoken vnto Peter Cyprian dé simplicitate Praelatorum saith that Christ in the person of one man gaue the kaies vnto all that he might haue a respect vnto vnitie and that all Churches dispersed throughout the worlde although they be reckened many yet may be accounted for one and he affirmed that all the rest of the Apostles were the very same that Peter was indued I say in the fellowship of equall honour and power Augustin in his 50. Homely vpon Iohn testifieth that these things were spoken by Christ vnto Peter because in him was the mysterie and figure of the Church For if saieth he the kaies were giuen vnto Peter the Church hath them not But these things were spoken vnto Peter because the Church was noted in him But I returne to Cyprian who in the same place de Simplicitate Praelatorum which I alledged a little before writeth that there is one Bishopricke of Christ whereof euerie one of the Bishops wholy holdeth a part in grosse Hierom also vnto Nepotianus saith All bishops all principall Elders and Archdeacons and euerie Ecclesiasticall order dependeth vpon their gouernours Neither did he write it dependeth vpon one ministeriall head or vpon the Roman bishop The same Father writing vnto Euagrius doubteth not but that the bishop of Eugubium and certaine others I wote not who were equal vnto the bishop of Rome both in power and merits 28 Ouer this it is to be considered that Christ in his spéech put no particle exclusiue He said I will giue vnto thee Mat. 16. â—9 but he said not to thée onelie and alone Howbeit although he had spoken after this manner our men might not therby haue had what they would because the particle exclusiue should haue béene vnderstood to put a difference betwéene the Apostolicall and Iudaicall or Heathenish ministers but to auoide all ambiguitie he would abstaine from the exclusiue particle Thou art Peter saith he He did not then first cal him * Otherwise Petros of Petra a rock Iohn 1. Caephas but when he called him at the beginning he would so name him foreshewing by that name that hee through the grace of God should be promoted to a sound and strong faith And the sense of the words is Thou by an excellent confession hast honored me in calling me Christ the sonne of the liuing God I on the otherside giue this testimonie vnto thée that thou art a rocke and a firme and stedfast stone But to auoide all ambiguitie the Lord said not Vpon this Peter What Christ meant by Petra or Peter Which in verie déed he might haue said séeing the names of Peter a rocke in Gréeke doe signifie all one thing but he said Vppon this rocke whereby he would giue vs to vnderstand that besides Peter there is some other foundation to bée sought after vppon which the Church should be builded But what foundation that is al the Fathers doe not establish after one sort Augustine in the hundreth twentith treatise vppon Iohn iudgeth that Rocke which is the foundation of the Church to be Christ Augustine vnto whoÌ„ Paul agréeth when he writeth vnto the Corinthians 1. Cor. 3. 11. None can laie anie other foundation besides that which is alreadie laid that is Christ Iesus He saith also in the same Epistle And the rocke was Christ 1. Cor. 10. 4 Esa 2â— 16. And Esay saide that Christ is a sounde and pretious stone in Sion that is in the Church founded by God 1. Pet. 2. 6. Whereunto also Peter had respect in his first Epistle and second Chapter So Paul said vnto the Ephesians We are no Aliants and straungers Ephe. 2. 19. but are builded vppon the foundation of the prophets Apostles And Christ affirmeth that he is not onelie the foundation of the church but also the head corner stone whereby the wals of that building are ioyned together In the Epistle to the Hebrewes Heb. 10. 1. c. the Christian Priesthood is after this maner distinguished from the Priesthood of Aaron that Aarons Priesthood might not indure for euer but therein the latter succéeded the former one after an other But the Priesthood of the new Testament abideth in Christ onelie without interruption for euer more By this doctrine we maie knowe that in the newe Testament wee must not establish such a Popedome or Priesthood as a foundation of the Church because it is renewed and hath alwaies néede of new successors otherwise it should not be a Christian Priesthood but a priesthood of Aaron Adde hereunto that in the 1. 1. Cor. 1. 13. Epistle to the Corinthians they be blamed which wold be of Paul of Apollo or of Cephas For it is not méete that Christians should be built vpon meÌ„ Hitherto of Augustines opinioÌ„ 29 There is an other opinion which sheweth the rocke being the foundation of the Church The rocke which Christ spake of was the confession of Peter Hilarius Cyril to bee the faith or confession wherewith Peter confessed Christ to be the son of the liuing God This exposition doeth Hilarie follow plainelie in manie wordes in his seuenth booke de Trinitate Cyrill also in his Dialogues de Trinitate the fourth booke is of the same minde Chrysost Chrysostome is of sundrie mindes and although in his Commentarie vppon Matthew he referreth the words of Christ vnto Peter yet in the Homelie de Pentecosta siue de adorando spiritu Sancto intreating of those words inferreth them not vnto Peter but vnto his faith or profession No otherwise doeth Theophilact Theophilact Erasmus minde touching these words Thou art Peter c. Yea and Erasmus in his annotations is of the same minde and saith that he woondereth that the same spéech should be wrested vnto the Romane bishoppe But least perhappes he should be counted an heretike he graunteth that it agréeth with him speciallie yet not with him alone but withall them that bée faithfull euen as Origen hath excellentlie well expressed Here I gladlie common with our aduersaries and request them that they wil not hold vs for heretikes if we refer not those words of Christ either vnto Peter or vnto the Pope We follow the interpretation of the Fathers which we haue alleadged that which they must condemne as heretical before they condeÌ„ne vs as heretikes Vndoubtedly so long as they beare with them they cannot iustlie banish vs. But of this wil I admonish the Reader that he thinke not the former opinion and the latter to be diuers but to be all one For Christ is the foundation of the Church not simplie and absolutelie but so farre foorth as the beléeuers by faith apprehend him and confesse him How Christ is the foundation of the Church But what shal we say vnto Cyprian Ierom Ambrose and Augustine
diuell and by Boniface the third brought into the Church by the Emperour Phocas the author of their Popedome But on the other side we beholding those better sort of Roman Byshops may easilie say of them that they were gospellers And we may shew that our doctrine dooth very well agree with their faith and meaning And séeing there is no newe thing ordained by vs but that we haue recourse to the welspringes and principall pointes of sincere and Apostolick doctrine we haue and doe holde fast a succession communion and fellowship with all those godly fathers and true faithfull Byshops What they meane by this their succession whether it suffice thereunto that the place by somebodie be occupied 26 Besides foorth let vs demaund of them what they vnderstand by this their succession whether they think that therevnto it be enough and enough againe that one I know not who whosoeuer finally he shall be should be placed in the seate of Rome wherein very manie godly men in times past haue sitten Assuredly the place and chayre doth not sanctify men nor yet maketh them lyke vnto their predicessors If carnall generation worke not this much lesse shall it be done by the local mutation of the seate Abraham begate of himselfe such posteritie as Christ called them not the children of Abraham Iohn 8. 44. but children of the diuell euen because they did the workes of the diuell so as the succession is of no force to warrant the power of his Popedome No man doubteth but that out of the Church of Ierusalem Acts. 15. 1. which otherwise was most holy there went false Apostles who by their legall obseruations troubled euery where the Churches of the Gentiles Paule foretold the Elders and Byshops of Ephesus Act. 20. 30. that from among themselues Woolues should goe out who would not spare the flock Wherefore if it be lawfull to flye from Woolues vndoubtedly it was lawful to withdrawe them selues from the wicked successors of the Ephesian Pastors In deede we deny not but that the Byshops of Rome in olde time were good and holy but we say that a generation of vipers did afterward succeede them Matt. 3. 7. So as it seemeth true which is spoken in the prouerbe Daungerous is the issue of nobilitie Let them prooue themselues to be the true successors of the godly fathers whom the faithfull doe iustly honour but they are not able séeing they haue nothing common with them neither lyfe nor labours nor preaching nor doctrine In olde time there was in the Roman Church plentie of light simplicitie and knowledge Now in the place of these thinges reigne darknesse deceite and ignorance That Church was highly commended by the fathers who if they might now see it as it is they would excéedingly detest the same They gaue vnto it at that time a certaine preheminence I graunt but it was a preheminence of order and not of power A preheminence of order not of power was attributed to the sea of Rome It is méete when men méete together that in sitting and declaring of opinions a beginning should be made by some one man I will not deny that that was sometime graunted to the Byshops but I cannot therefore graunt that the Roman Byshop had preheminence ouer all Byshops of Christendome It is not vnknowen that at Rome there was some one man among the number of the Senators which was called president of the Senate because he sate in the first place and first of all declared his minde whenas neuerthelesse he had no power at all ouer the rest of the Senatours And among the electors of the Empire some one is reckoned chief yet are not the rest of the electors subiect vnto him Athanasius of good right was chiefe of the Synode of Nice séeing he was Patriarch of Alexādria which had the second place next vnto Rome The Patriarch of Rome was not there although he sent his Legates And although Athanasius was there the chief yet had he not power ouer the Byshops which were present The same thing is apparant in the Trynitie where the person of the father as touching order is the first yet dooth it not thereof follow that the sonne and the holy ghost be lesse than he or subiect vnto him as though they haue not altogether as much diuinitie when as they haue one essence and equall substance with him So then we may graunt a primacie of order without a primacie of power which these men so greatly affect Doubtlesse great is the impudencie of them which tye Christ and the holy ghost vnto the chayre of Rome and to their Popes whenas neuerthelesse they themselues will be tyed within no boundes and limites but vsurpe vnto themselues an infinit libertie But we include the Church in the word of God so as the power thereof may be bound and comprehended in it as within certaine limits 27 Howbeit to vrge them somewhat further séeing they say that the Church of Rome had the Popedome of Peter that Peter receiued the same of the Lorde I will demaund of them by what place or Oracle of the scripture they can shewe that the Popedome was giuen to Peter Whether this primacie were giuen vnto Peter I know that they thunder without measure and without end that Christ sayd Mat. 16. 18. The words of Christ Thou art Peter declared Thou art Peter and vppon this rocke will I build my Church But why doe they not marke in that place that Christ demaunded the question of al his Apostles and not of Peter alone by himselfe and that Peter aunswered not onely for himselfe but for all his fellowes And therefore the words of Christ not onely belong vnto him but also vnto all the Apostles Wherefore Origen an ancient writer saith that the aunswere of Christ not onely belongeth vnto Peter and vnto the rest of the Apostles but also vnto al them which follow the faith and confession of Peter But what doe I speake of Origen Christ himselfe elsewhere gaue vnto all the Apostles that which hee séemeth in that place which they alledge to haue graunted onely vnto Peter He saide as we haue it in Iohn Ioh. 20. 21. Euen as my father sent me I sende you He breathed vpon them and saide Receiue yee the holy ghost And whose sinnes ye shall forgiue they bee forgiuen and whose sinnes yee shall retaine they be retained In these words may be noted that Christ saide I send you you I say not thée only or any other And that he gaue the kaies not to one or an other but vnto all What then hath Peter aboue the rest They aunswere This aboue the others he hath that he not onely receiued the power and kaies in generall and in common together with others but also particularly and seuerally They that thus say séeme not to haue read verie What Peter had peculiar aboue the rest attentiuelie those thinges which the Fathers haue written of
which sometime applie those words of the Lord vnto Peter as though the Church were builded vppon him Augustine Augustine in his first booke of Retractations maketh mention particularlie of both expositions namelie as touching Christ and Peter and leaueth the opinion frée vnto the reader although he incline more willinglie vnto the former interpretation touching Christ Erasmus and that as it séemeth to me not vnlearnedlie excuseth them after this manner namelie that they accepted not of Peter otherwise than as hée was the figure of the Church and also of his owne faith and confession Cardinall Poles opinion confuted 30 Reginald Pole a Cardinall of England endeuoureth to confute the latter exposition which hath respect to the faith and confession of Peter because it appointeth accidents without a subiect and vppon those would haue the Church to be founded But these things belong rather vnto shifting sleightes than vnto sound arguments We know indéed that the nine predicaments differ from the predicament of substance but we are not ignoraunt that those also haue their proper natures and essences so as of them are sometimes spoken those things which cannot be affirmed of substance Knowledge vndoubtedlie being an accident cannot bée founde anie where but in the minde of man which neuerthelesse is certaine infallible Whereas man notwithstanding is a thing inconstant féeble deceiuable Cogitation in like manner is in man who in the like sort cannot be in all places at once What let is there then but that the trueth faith and confession which was in Peter maie be called the foundation of the Church and that Peter himselfe being otherwise a fraile and mortall man should be denied to be this foundation Assuredlie Peter did sometimes doubt and wauer whenas neuerthelesse that faith and trueth which he professed remaineth firme and vnshaken Ierom. Christ communicateth his thinges with them that be his Ierom expounding this place saith that Christ doeth liberallie communicate his properties with his Apostles and members He said on a time that he is the light of the world but the very same he pronounced of his Apostles Iohn 8. 12. Matt. 5. 14. 1. Pet. 2. 6. And wheras in very déed he himselfe is the stone he also calleth them stones Whereby it commeth to passe that séeing he himselfe is truelie and properlie the foundation of the Church it is not absurde that he will also haue his Apostles after that manner to bée the foundations of the Church 1. Cor. 3. 11 namelie because they be liuelie and great stones who haue cleaued vnto him in the first place in the building of the Church 1. Pet. 2. 5. Peter himselfe also in his first Epistle willeth vs to be such liuelie stones who should be builded in Christ So manie as are the more excellent in faith and doe the more constantlie professe Christ doe the more néerelie cleaue vnto that foundation of the Church Apo. 21. 14 In the Apocalips the heauenlie citie is fitlie and magnificallie described A place of the Apocalips touching the twelue foūdations of the Church whose wall is saide to stand vppon twelue foundations and there the names of the xii Apostles are written not that they are truelie and properlie the foundation of the Church but because by their doctrine word and preaching they shew the same vnto all the faithful I my selfe was sometimes of the opinion that whereas it is saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What strength the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath that the Gréeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the cause I meane not of the principal but of the instrumentall cause that it might be signified that Christ determined to build the Church by Peter by the Apostles and such like who should professe the true faith and confession which Peter made Neither is it dissonant from the Hebrewe What strength the preposition Aal is of that the particle or preposition Aal which they haue translated Vpon is nothing else than By that it might signifie a meanes and instrument But this interpretation I dare not so seriouslie affirme because I verie little fauour mine owne deuises I note besides that that preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ioyned to a datiue case is seldome vsed by the Gretians in this signification wherefore I will not depart from the other interpretations of the fathers Neither doe I thinke it méete to bée suffered that the Church should be said to be builded vpon the Popes Yet is their impudencie so great as they not onelie call them selues heades of the Church but they will be called the spouses thereof whereas Paul saide vnto the Corinthians 2. Cor. 11. 2 I haue betrothed you to one man to present you a chast spouse vnto Christ Iohn 3. 29. And Iohn Baptist testified that he in déede was not the bridegroome but the bridegroomes friend 31 But passing ouer this place now let vs turne to another Ioh. 21. 15. which they oftentimes obiect lewdlie against vs. Christs words Peter louest thou me c. expounded We haue in Iohn that Christ asked Peter that thrise whether he loued him and that when he had affirmed it the Lord thrise commaunded him to féede his shéepe as though it shoulde bee all one thing to féede the shéepe of Christ to beare rule ouer al the Churches in the world Why doe they not consider that there be also other Apostles sent to féede the flocke of the Lord Vndoubtedlie Christ said vnto them all Ioh. 20. 21. Ibid. ver 22 As my father sent me so I send you He breathed vpon them all Luk. 24. 45. He gaue the holie Ghost vnto them all And finallie he opened all their minds that they might vnderstand the scriptures which as a spirituall foode they should offer vnto all mortall men Mat. 28. 19. Also he gaue commaundement vnto them all that they should goe into all the world and preach the Gospel vnto euerie creature Verse 1. Yea and Peter himself in his first Epistle and v. Chapter saieth I doe exhort the Elders who am also a fellowe Elder so he speaketh neither doeth he name himselfe a Prince or head but equall to them that they feede the flocke which is among you While our aduersaries abuse this place we should replie vpon them by a rule verie much vsed of the Lawiers and Canonists A rule of the Lawyers expounded A benefite is giuen for doing a duetie Which proposition if wee turne on the contrarie part we maie verie well prooue that a benefite is not bestowed vppon them that doe not their duetie Let them therefore cease to boast that they be Pastors Bishops and Popes séeing they nothing at all féede the Lordes flocke At this daie their Popedome or Bishoprick standeth onely in leade Waxe Buls Writs Oracles of liuelie voyce proper motions the cheste of the brest Indulgences Dispensations and such like gawdes 32 They boast also
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
to wit Impudicicitie for wantones Longanimitie for long suffering Praecursor for forerunner Euangelize for preaching the good tidings of the Gospell Azyms for vnleuened Bread Parasceue for the daie of Preparation Scandalized for Offended Contristate for making Sorie Propiciat for making Reconciliation Depositum for a thing committed to the hands of another Victims for Sacrifices Prepuce for vncircumcision Contradicted for Spoken against Resuscitate for Stir vp Holocaust for Burnt offerings By iuncture of Subministration for By ioining togither of that which serueth c. and infinite other such obscure and new inuented words which might easilie enough with some small Periphrasis without hinderance of the sense haue beene put in plaine English that can make good anie of your heathenish superstitions What need the common people be now set to schoole to their dieng daie before they can learne that out of Latine by strange and difficult words which alreadie they knowe as perfectlie as their Pater noster in plaine English with a long acquainted custome Was this Christs his Apostles maner of teaching Did they not speake in the plainest termes they could possiblie deuise to make those whom they spake vnto vnderstand them Did not babes and sucklings vnderstand that which the Lord himselfe spake Was not for this cause the gift of toongs sent downe to the Apostles to the intent they might interpret euerie thing to euerie man in their owne naturall language Wherefore be ye better aduised hereafter in accusing of our translations before ye haue purged and perfected your owne and before your gaines in this matter may be comparable to the trauell that you haue taken therein Now then since all these translations of ours haue beene doone by faithfull learned and godlie men and of a good sincere and godlie purpose we praise God perpetuallie and commend the good indeuours of them And we most humblie and earnestlie desire of God that bicause there is no perfect wisedome nor knowledge in man vnlesse it be giuen from aboue and that there were neuer anie mortall men that without the assisting grace of the spirit of God could doo anie thing so trulie and exactlie but others after them might find some imperfection therin it will please him for his sonnes sake to lighten continuallie the minds of men of vnderstanding that they may dailie put to their helping hands to the perfect polishing of this excellent translation And let vs magnifie the Lord of heauen and earth that hath turned the enuie of you which be our aduersaries to the aduancement of his owne glorie the increase of our diligence the refutation of your errors and benefit of his church For ye hating vs vnmercifullie bicause we deliuer the word of God vnto all the people indifferentlie to be read in their owne mother toong and yet being forced to confesse that the same ought not to be deteined from them haue euen against your owne wils in some respect set foorth the glorie of God and so by the selfe-same sword wherewith ye thought to haue destroied vs ye haue pearsed your owne bowels confounded yourselues ouerthrowne your owne counterfet and false doctrine and maruellouslie established the truth of our profession And herein moreouer are we beholding to God though not vnto you which ment not thereby either to pleasure vs or to edifie the people insomuch as by the narrow sifting which yee haue made of our opinions and translations we knowe the verie vttermost which you are able to breath and braie out against vs. And that by this meanes if yet there remaine anie thing that lieth in our power to performe which hitherto hath beene neglected we may run therevnto with all willingnesse of heart till at length we come to that principall marke wherevnto we tend with all our desire and godlie indeuours Moreouer ye contend more vehementlie for all those opinions of yours which we denie than did the ancient fathers with the Montanists Marcionites Arrians and other damnable sects which denied the true humanitie or diuinitie of Christ or as though the holie scripture had as plainlie and preciselie commanded those things as it did euerie other thing that ye and we both alike confesse And yet Christ and the Apostles in setting downe all things in the scripture necessarie to saluation gaue not so much as a word or signe of anie such opinion If your opinions had beene of necessitie to beleeue as yee pretend vnto vs that they are or if so the pleasure of God had beene that we should imbrase them would the holie Ghost haue passed ouer in silence so weightie matters and for the which hee knew so great controuersie should afterward arise betweene the true church and the false Would our mercifull God that so tenderlie loueth his elect and so desirouslie would haue them all to be saued and who suffereth not his truth to faile nor his Gospell to be hidden from anie but from them that perish would he I saie hide from his owne anie of the necessarie principles of religion If he kept nothing backe from the Ephesians but shewed them euen all the counsell of God would he be anie thing lesse mercifull vnto vs than he was vnto them by not shewing to vs in his written word that which by epistles and preaching the spirit taught vnto them No verelie but what he shewed vnto them that hath he shewed vs that is to saie hath plainlie taught vs in the holie scriptures Wherfore laie aside all maliciousnesse and hatred towards vs and discerne with a pure heart and a single eie what the good and acceptable will of the Lord is Againe you would make the authoritie of your church to bee far greater than the authoritie of ours bicause of a great consent of manie Prelates and Bishops You weigh not that there is neither authoritie nor councell nor conspiracie nor consent nor custome which is not agreeable to the will and word of God that is of anie force We knowe that an other foundation besides Christ Iesus which is alreadie laid can no man laie and therefore the true builders will build no other matter vpon that foundation but such as is deriued from the rocke Christ Iesus but ye haue builded your owne vile trash vpon the same and therfore the matter being such as neither Christ commanded to build with nor anie of his seruants long after him vsed nor yet is answerable to the same foundation wee conclude that neither your church is Christs church nor yet the builders thereof the Lords builders But wee for our part haue a more certeine and assured word of prophesie for the knowledge of our church and whereby wee take not vpon vs to woorke the Lords woorke with anie other stuffe than the Lord himselfe hath appointed Wee build altogither vpon the foundation of the prophets and apostles Iesus Christ beeing the head corner stone And we finish the temple euen according to that paterne which is no no lesse euidentlie set downe in the euerlasting testament
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
true faith inuiolate This saith he is it that haie wood and strawe is set on fire perisheth for euen those lusts of theirs as flames doo torment them and they vanish awaie And he added that this happeneth vnto manie while they liue here for it happeneth not seldome vnto the most part of martyrs and saints that they be spoiled of the goods of this world for the name of Christ But he saith that finallie we are all tried with this examination at the end of our life And that fire signifieth tribulations he prooueth it out of the 65. psalme where it is written We haue passed through fire and water verse 12. thou hast brought vs into a wealthie place where by fire is declared aduersitie and by water prosperitie And for the same cause in the exorcisme of baptisme he would haue as well fire as water to be vsed that we may vnderstand we be tried by these two things And he bringeth the sentence of Ecclesiasticus Thus farre of Augustines interpretation The fornace trieth the potters vessell but the temptation of trouble trieth the minds of the iust 29 Vnto this interpretation of Augustine by fire to vnderstand calamities and aduersities Gregorie agréeth Gregorie albeit that he incline vnto purgatorie But as we haue said it is most euident that Paule by buildings either good or ill Paule by building signified doctrine signified doctrines either sound or corrupt whose end is described that if they be good they haue their reward but if they be euill they vanish and come to naught Matt. 15 13. For euerie plant which my heauenlie father hath not planted shall be plucked vp Neither is it anie maruell if good buildings doo stand firme séeing the word of God abideth for euer He that hath not builded well may indéed be saued neuerthelesse by fire bicause he shall perceiue that his doctrine is both confuted and condemned He shall acknowledge that he hath wrought in vaine A similitude euen as he that escapeth through fires whose garments are so burned as yet he leapeth out naked Some expound So as it were by fire bicause men are hardlie brought that they can be caried awaie from their opinions for all men imbrace and loue their owne inuentions more than is méet Howbeit it is more sincere to say that in the examination of God they shall haue experience of shame sadnes trouble and of an vnquiet conscience And vnto this interpretation Ambrose agréed He must of necessitie be alwaies ashamed Ambrose that séeth himselfe to haue defended a false matter in stéed of a truth In this iudgement of God the fault of doctrine is discouered and foorthwith entereth great sadnes and sorrowe of repentance Chrysost 30 Chrysostome thought that this fire perteined vnto hell but bicause he sawe that to make against him which is written But he him selfe shall be saued as it were by fire he interpreteth that To be saued is nothing else but To indure not to be extinguished not to be turned into ashes or to be brought to naught that this ill builder shall remaine as touching substance but shall not as he saith be reserued vnlesse it be vnto punishment that he may be burned with fire and euerlasting flames He was not ignorant that this interpretation was somewhâ—…â—orced and therefore he indeuoured to mitigate the same and he shewed that Paule with goodlie words did sometime set foorth things which otherwise are euill and to be disallowed and againe to call things excellent and praise-woorthie by dishonorable names In the latter epistle to the Corinthians he saith that We make all our cogitatioÌ„s captiue where 2. Cor. 10 5 by the word captiue he calleth that persuasion whereby men willinglie and of their owne accord submit themselues vnto faith Also when he preacheth mortification of the flesh Col. 3 5. and members that be vpon the earth certeinlie by the word mortification he commendeth a thing allowed and perfect whereas by nature we all flie from death And on the other side when he saith vnto the Romans Rom. 6 11. Let not sinne reigne in your mortall bodies by the name of reigne he adoorneth tyrannie a thing vndoubtedlie to be detested with the name of a kingdome So now he calleth the euerlasting continuance in fire and in the paines of hell by the name of Sauing But let Chrysostome defend this interpretation of his as well as he can Chrysostome interpretation confuted it appéereth plainlie that it can not stand for two causes For séeing all things be here taken allegoricallie what néed he labour to prooue it true fire Vnlesse perhaps he will haue hell fire to be an allegorie which thing the receiued opinion in the church will not suffer Further where it is said The fire shall prooue euerie worke what it is we must as Augustine verie well aduiseth determine it to be that fire the which as well the good as euill builders shall haue experience of But I doo not thinke that he would haue the good and holie men to be tormented in hell fire And yet neuertheles haue the Gréeke Scholies brought this opinion of Chrysostome The Greeke expositions Erasmus And Erasmus a notable learned man in his annotations saith that It is a vaine thing to make mention in this place of purgatorie séeing it is here ment farre otherwise Surelie I doubt not but that he himselfe sawe the same thing that if purgatorie fire should be gathered of this place it shall be néedfull for that fire to be common both vnto the apostles and vnto all the saints although they haue builded the church with sincere and approoued doctrines And I can not sufficientlie woonder at them which affirme that this sentence is vnderstood of purgatorie when as otherwise they defend the Popes pardons and doo knowe that some of them are so granted by the Pope as a man may be absolued from all punishment when he dieth so that his soule as they speake may foorthwith flie into heauen How shall such a one be tried in the fire of purgatorie Yea and Scotus said that There may be found an action or motion of charitie so absolute and perfect or as he himselfe speaketh of such feruencie that it can wash awaie all punishments Let the same man shew how this fire of purgatorie which they would wrest out of this place can be common vnto all men Vnlesse perhaps they will place the same in the aire and will deuise that all the saints when they flie awaie vnto heauen passe through the fire As it is spoken of one Alcuinus that he inuented such a tale A deuise altogither feigned namelie that all saints before they ascend into heauen passe through the fire of purgatorie It séemeth also that this should not be vnspoken of that Paule after a sort alludeth the saieng vnto the words of Esaie in the first chapter where it is said verse 31. And their strength shall
speake nothing of saint Benedict Benedict commanded the Eucharist to be giuen to a dead woman that commanded the Eucharist to be giuen vnto the dead woman And I should want both spéech and time if I would reckon vp all those things that are found among the Fathers which are neither to be receiued nor yet at this daie would be admitted by them which speake against vs. But while I repeat these things I would not be accounted as C ham the sonne of Noah which laughed at the discouerie of his fathers nakednes That the errors of the fathers are not rashlie to be defamed vnlesse necessitie doo vrge and brought his brothers to laugh at the same I would gladlie haue said nothing of these matters but I am constrained by the importunitie of our aduersaries which perpetuallie crie out The fathers The fathers The fathers as though they would consent to althings that the fathers haue spoken or doone Whie doo they not rather vnderstand and consider that they also were men and that they erred sometimes as men for they did not alwaies build vpon the foundation that is Christ siluer gold and pretious stones No antiquitie of opinion can prescribe against the truth Neither ought anie antiquitie of opinion or custome to prescribe against the truth for errors began in the church euen in the time of Paule And there is mention made by Paule of ill builders And there wanted not some which at the verie same time iudged that Baptisme should be admitted for the dead 1. Co. 15 2◠And the supper of the Lord was handled among the Corinthians with so great an abuse as the apostle was constrained to saie 1. Co. 11 20. This is not to eate the supper of the Lord. Cyprian Custome without reason is the mother of error And Cyprian admonished that custome without reason is the mother of error 33 And this also is woont to be obiected against vs namelie that the church hath alwaies praied for the dead which in verie déed I denie not but I affirme that for the dooing thereof it hath neither authoritie out of the word of God nor yet anie example that can be taken out of the holie scriptures Men are easilie persuaded being mooued through a certeine naturall charitie and loue that they beare towards the dead We must beware that our affection towards the dead be not against faith and godlinesse so as they wish well vnto them and breake out into some praiers for them But we must beware that this vehementer kind of affection be not against faith and iust godlinesse And there may be an other cause besides purgatorie whie praiers should be made in the church for them that be dead for they would not haue the name and memorie of them that were departed to be soone forgotten but they indeuored to preserue the same among the faithfull so long as was possible Further those praiers tended to this end that they would giue thanks vnto God who had called vnto him those that were departed out of this miserable life Ambrose Wherefore Ambrose in his funerall praiers made at the death of Theodosius and at the death of Valentinianus two emperours reioiseth for their sakes that they had alreadie obteined eternall felicitie bicause they alreadie reigned with Christ and yet neuerthelesse he added praiers that God would grant them the desired rest The which saiengs séeme to disagrée in themselues vnlesse thou vnderstand them as we haue now declared Further the church thought good to exercise hir office towards the dead as if so be they had yet liued notwithstanding indéed it considered that they had alreadie receiued that which it praied for Iohn 11 41. For Christ also praied for the resurrection of Lazarus the which neuertheles he doubted not but that he had obteined euen before he made his praier and therefore he said that hée praied for their sakes that stood by The prelate in making praiers for them that were departed was séene to instruct and teach the people what good things he which died had receiued those things I meane which they had heard the church to wish for These words are taken out of Dionysius in his treatise of Ecclesiasticall gouernement Dionysius Epiphanius Also Epiphanius added another reason against Arrius namelie that that thing which is perfect should be distinguished from other things Vndoubtedlie Christ is so perfect and absolute as it shall not be méet to praie for him But others although they be holie when they be compared with him be vnperfect and therefore it is not vnfit for their state to haue praiers to be powred out for them Wherefore the ancient fathers praied both for martyrs and for saints This cause haue I rehearsed out of Epiphanius not that I doo thinke the same to be true for the praiers which the ancient fathers made for patriarks prophets apostles and martyrs were thanks-giuing but that it may be vnderstood that there cannot be one cause onelie assigned why the church praied for the dead And séeing there may be manie sundrie causes appointed they deale not Logiklie who would obtrude onelie one cause vnto vs namelie to the intent that the soules of them that be departed should be eased in purgatorie But they make much adoo that the church expresselie praied for the dead that they might be succoured and be in better case Indéed I knowe that manie of the fathers doo admit this cause also but it is vncerteine The church in ancient time praied that the dead might be deliuered from hell whether the church began first for that cause to praie for the dead Naie rather if thou wilt behold the forms of the most ancient praiers in the church thou shalt perceiue that it praied that the soules departed might be deliuered from hell-fire from eternall death and from hell where there is no redemption 34 Lastlie I néed not bring manie things to defend the iustice of God which our aduersaries saie that we abolish by taking awaie of purgatorie séeing for them which sléepe in the Lord Christ suffered punishments enow and what good works and righteousnesse was wanting vnto them is added by the death and merits of Christ Further there is repentance the which hath infinite sorrowes ioined therewith especiallie when we conuert vnto Christ from our hart as we are to beléeue of them which wrestle at the last houre and labour to breake foorth vnto saluation Then commeth death whereby when the flesh is dissolued the infirmities also and corruptions of the same doo perish And bréeflie our righteousnes must not be measured by our works neither must the iustice of God be weighed by mans authoritie for the Lord saith Esaie 55 9. Looke how much the heauen is distant from the earth so much are my waies from your waies Matt. 20 15. c. Is thine eie euill bicause I am good And for the remoouing of purgatorie these things may suffice The tenth Chapter
Hierom Augustine The corne that is to be purged in the Lords flower is borne by the stalke A similitude The stalkes and husks are profitable although the huskes bée vnprofitable yet they doe the Wheat good euen so the vices of the ministers doe not so hurt the beleeuers in Christ that the Sacraments distributed by them the word ministred by them shoulde become of no force The mightie simplenesse of the Ministerie 41 And whereas Paul teacheth that our faith is not of the wisedome of men In 1. Cor. 2. verse 5. but of the power of God this doeth chiefelie commend our faith The roote of our faith is not vpon the earth but in heauen whose roote is not in the earth but in heauen Whereby thou maist gather for perswading vnto faith that there is no néede of those things which agrée with humane iudgement our sense and reason whereas rather the things which men iudge likelie to be true are not without suspicion The faith of Christ is not to bée taught by mans wisedome This is verie greatlie against them which will therefore confirme humane traditions and rites inuented by men because our wisedome liketh well of them Which the Apostle hath manifestlie reprooued in his Epistle to the Colossians Col. 2. 23. when he saith According to the doctrines traditions of mē which verilie in words haue a shew of wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A place to the Colossians expounded in a will worshipping that is inuented of men the nature whereof he expoundeth a little after as touching the mind vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Often times they speak of their inuentions that they make the mind humble and lowlie and for this cause they commend their clothing and apparell Hée also addeth The not sparing of the bodie not in any honour to the satisfying of the flesh Hitherto belongeth the choise of meats the sléeping vppon the ground and vnprofitable consuming of a mans selfe vnder a shew of the worshipping of God in such sort as neither is honour doone vnto the bodie neither yet is the flesh nourished as it ought to be That our faith must not rest vpon humane wisedome and why The Apostle confesseth in these words that there is a shewe of wisedome wherein neuertheles our faith must not rest although they séeme things goodlie and godlie It cleaueth fast to the onelie foundation of the word of God For as it is vnto the Romanes Faith commeth of hearing Rom. 10. 19 and hearing by the word of God But and if so be that our faith should cleaue vnto mans wisedome it might easilie be dissolued séeing that godlie things profitable things and true things are not euermore accounted all one And it maie oftentimes come to passe that the things which did please be cast awaie Wherefore not without a cause did Christ say vnto Peter Mat. 16. 17 Blessed art thou Simon the sonne of Iona because fleshe and bloud hath not reueiled vnto thee but the spirite of the father which is in heauen And this constancie and stedfastnesse of faith as Chrysostome saith in his seconde Homelie vppon Matthewe is that rocke vppon the which Christ builded his Church But if that mans wisedome cannot be the cause of our faith Faith is not of workes the verie same is not to bée expected of our workes séeing that wisedome doth a great deale excell all other workes Why the wisedome of God pleaseth the perfect and not others In 1. Cor. 2. 6. Which is the wisedome of the world 42 And this is a cause why the wisedome of God pleaseth perfect men but vnto others it is not acceptable because it is not of this worlde It is called the wisedome of the world which is attained vnto by natural power and light which is able to gouerne defende and administer the things of the world as thinges pertaining to medicine things ciuill Logike Rhetoricke and such like The wisedom of this world shall end with the world These faculties we haue néede of in this world the which also shall haue an ende therewith For in the world to come there shall be no place for those thinges Nowe doe wee teach that the wisedome of this world must not bee shunned so it kéepe it selfe within her owne boundes for so hath it commodities belonging thereto Onelie this is not permitted thereunto that by the guiding thereof it should presume to bring man vnto Saluation Also it must bee terrified from aduenturing to measure diuine thinges with the reasons which it hath Yea that must bée reiected which manie doe falselie thinke namelie The wisedome of the Gospel doth not take away the wisedome of this world that the wisedome of Paul and of the Gospell doth either take awaie or weaken the wisedome of this world Manie haue saide that through the receiuing of the Gospel the Romane Empyre was after a sort destroyed and that Christian discipline greatlie hindered publike affaires Augustine against thē that say that common weales are destroyed by the Gospel And Augustine in an Epistle vnto Marcellinus doth excellentlie wel resist these errours and slaunders and sheweth that these euils of which these men complaine happened not through fault of the Euangelicall wisedome and he saith that the Calamities must bée ascribed to the faulte either of the Emperours or of them without whom the Emperours can doe nothing Salust declareth frō whence came the ruine of Empires Salust ascribeth the ruine of the Romane Empyre vnto Ryot and lust for that the Romane host beganne to be amorous to fall to drunkennesse to maruell at miracles to pill and poule prouinces And the same man writeth O Citie set foorth to sale and shortlie to perish if it finde a chapman Iuuenal And Iuuenall complained that nowe riote reuenged the conquered world The Gospel is against those euils which destroy commō weales Wherefore the wisedome of the Gospell bringeth not in these euils but doeth rather redresse them What doeth more serue to confirme the state of Cities Prouinces and kingdomes than peace and concord The same doeth the Euangelicall doctrine both commaund and preach A mercifull prince is wanting which forgetteth iniuries such a one as Cicero commendeth Caesar to be But this clemencie is no where more perswaded than in the Gospell Also for the preseruation of a common weale nothing is more worth than godlinesse obedience chastitie temperance iustice fortitude and vertues of this sort which the Gospell doth not driue out of the world but doeth rather conueie them into the worlde with the Chariotes of the spirite The Gospel bringeth in vertues driueth thē not away So that it is manifest that the wisedome of the Apostle whereof we now speake doeth not take awaie the wisedome of this world séeing it rather furthereth the same maketh it better For there be no ciuill vertues which hauing godlinesse added vnto them
They feigne that in the Church there bee two great lightes Two great lights fayned in the Church by the papists and that the Pope with the Bishops be the greater light that the Emperour and kings and Magistrates bée the lesser light These ought to take care that is as much to say as destroy their bodies but the other the soules So would they haue Princes to be onely certaine herd men to pamper the bodie But the verie Philosophers doe not so absurdly iudge For Aristotle in his Politicks saieth The office of a Magistrate that the office of a Magistrate is to prouide that the people may liue well and vertuously And no greater vertue there is than Religion And God commaundeth in Deuteronomie that the prince should write out for himselfe the booke of the lawe not onely for himselfe to kéepe but also to compell others to kéepe it And the law containeth not onelie ciuil gouernment but also Ceremonies and the worshipping of God And whereas the lawe is distributed into two tables both of them are committed to the power of the Magistrate Moreouer Paul saieth that the Magistrate standeth in the stead and place of God and that euerie soule ought to be subiect vnto the higher power Rom. 13. 1. Chrysost From which place saith Chrysostome neither Bishops nor Euangelistes nor Apostles be excluded And Augustine against the Donatistes It were a goodly matter in déede saieth he if Magistrates should haue power to punish adulteries but might not punish the whoredomes of the soule And he addeth that kings ought to serue God not onelie that they themselues may liue modestly and godly but also that they may bring others vnto godlinesse and defende the worship of God In all Artes as saieth Aristotle there is a certaine respect vnto the principall Art For example the Art of Riding commandeth the Sadlers craft Also the Art of Nauigation is aboue that Art which maketh Oers and sayles wherefore séeing the office of a Magistrate is the chiefe and principall science he ought to rule all the partes of a Common weale In déed he himself exerciseth not those Arts but yet ought he to sée that none doe corrupt and counterfeit them If a Phisitian cure not according to the prescript of Galen or Hypocrates or if an Apothecarie sell naughtie and corrupt drugges the Magistrate ought to correct them both And if he may doe this in other Artes I sée no cause why he may not doe it in Religion So Ezechias Iosias Dauid Salomon Constantine and Charles shewed verie well that religion belonged vnto their charge 2. Par. 26. ver 19. Ozias was striken and that iustly For God appointed him to be a king not a Priest he notwithstanding contrarie to the commaundement of God would offer sacrifice But if he had corrected the Priest when he offended or had made him doe his duetie there shoulde not any euill haue happened vnto him for that matter 2. Sam. 6. 7. Oza was striken vnto death because he rashly laide his hand vpon the Arke The Leuites ought to haue carried it vpon their shoulders neuerthelesse they laide the same in a Cart. And he was punished for laying hold vpon it when the Cart staggered What the duetie of Princes is in setting forwarde of Religion looke the Epistles in the end of this worke 3 Howbeit because the power of a Prince is féeble and without limits therfore he hath néede of manie eies manie hands and manie féete 2. Sam. 8. 16 Wherfore it is described by whom Dauid ruled the common weale not onelie in prophane but also in Ecclesiasticall affaires Ioab being a valiant man By whom Dauid ruled the Cōmon weale and skilfull in the art of warre the kinsman of Dauid and of an approoued faithfulnesse had the rule and gouernment of the warres 1. Par. 11. 6. That office was due vnto him by promise because he did first smite and vanquish the Iebusites Furthermore Dauid to the intēt that nothing should be done vnorderlie or be forgotten he would haue a reconder or maister of the requests to put him in mind of causes both priuate and publike Him the Italians call Referendarium The French men Maistre des requestes A Maister of the requests Afterward he bent his mind to Ecclesiasticall affaires and agréed together two families of Priests which were at variance For those as it oftentimes happeneth among Ecclesiasticall men contended for the principall place For which although there be woont to be great debate betwéene prophane Princes yet no where greater than betwéene them which ought most of all to contemne these follies The two families of Ithamar and Eleazar contended betweene themselues for the high Priesthood Two families contended for the priesthoods And least we should thinke that there were two high Priestes wee must vnderstande that there was onelie one Abiathar was he whose sonne Ahimelecke Dauid made equall with Sadoch that they two might bee next vnto the high Priest Howbeit some think that those two were as the kings chaplines that wheresoeuer he should be eyther at home or abroade he might alwaies by them aske counsel of the Lord. Afterward in the time of Salomō Achimileck was constrained to giue vp his place and in stead of him came Sadock God had then long before commanded that the Priests should be chosen out of the familie of Aaron So as Dauid admitted not other families but onlie followed the prescript rule of the lawe of God This would not the Pope at this day suffer to wit that the Emperour should ordaine orders among Bishops and cardinals And yet neuerthelesse Dauid did this and thought not that he did any thing against his owne office Dauid tooke the shildes of Golde of Hadarezer and whatsoeuer Gold siluer In 2. Sam. 8 Dauid heaped vp gold for the building of the Temple and brasse he had gathered out of Beta and Berothay and of King Thoi he consecrated all wholly vnto the Lord. So in the booke of Numbers what monie soeuer the Israelits tooke from the Moabites they did consecrate to the tabernacle Rightlie did Dauid and as it became a godlie King For although he were prohibited by the Kings lawe that he should not heape to himselfe treasures yet was there no let but that he might séeke for and kéepe those things whereby the Temple of God might be builded and adorned Yea and Moses commaunded all the vessels of the Tabernacle to be made of the spoiles of Egypt God had before forbidden Dauid that he should not build him a Temple yet he forbad him not to gather together the stuffe for that building Godlie Kings imploy all things to the building and beautifying of the Church of God The care of the Church belongeth to Princes and in the meane time contemne not the outward ornaments of Temples but the wicked Nabucadonezers and Dionysij doe pull away all euen with a contempt of God Neither is it any maruell In mindes
Howbeit the holy scriptures doe not so teach Exo. 32. 29. Moses said vnto the Leuites which with him had killed so many Ye haue consecrated your handes So farre was it off that they should be depriued of the holy Ministerie 1. Par. 22. 8. But thou saiest that Dauid was in old time forbidden to build the Temple for his shedding of bloud But in this place we must marke the mysterie wherein Salomō shadowed Christ the peaceable king Séeing by him he was expressed who without weapons hath gathered together the Church being the true Temple of God vnto the true euerlasting peace Bloud rightly shed debarreth not from the holie ministerie Num. 25. 7 1. kings 18. 40. Neuerthelesse bloud being iustlie and rightlie shed debarreth not from the holie Ministerie For Phinces who held the high Priestes office thrust through two most vnpure whoremongers Elias a man of the stocke of the Leuites slewe with his owne hand the Prophets of Baal And Samuel a man of the same Tribe did himselfe kill Agag the king and yet neither of them both were reiected from their office Neither doe I therefore speake these thinges to commend the promoting of Men-killers vnto holy orders but this onelie I oppugne that euerie slaughter and euerie mankilling maketh not a man so irregular as these men say that he cannot be ordayned a Minister of the Church What if a man haue bin a Iudge or Magistrate or in iust warre hath fought for his countrie cānot he straightway therefore be ordained a Minister of the Church Peraduenture he hath obtained excellent giftes of God and is indued with singular learning adorned with a pure life instructed with dexteritie of gouernment and with godly eloquence cannot the Church as these men most absurdly thinke vse his giftes Certainlie that was not obserued in Ambrose He was seruant vnto Caesar and decided matters in the lawe being Pretor of Millaine And yet was he suddenlie taken perforce to be a Byshop I know that Paul requireth that a Byshop be no striker 1. Tim. 3. 3. yet no man doubteth but that this must be vnderstood of an vniust slaughter or violence But what should a man here doe All thinges are by the Papistes handled superstitiouslie 33 Finally the third cause why officers of punishment and executioners are euill spoken of is this because verie many of them liue wickedly and dishonestly and haue before time bin naughtie men Howbeit the office doth not dishonest thē but they rather by their fault pollute an excellent office Aristotle Aristotle in his 6. Booke of Politickes the last Chapter saieth that good men abhorre this kinde of office namely of punishing of men because it hath an hatred annexed vnto it For they oftentimes incurre the hatred of men Howbeit in my iudgement a good and godly man ought not for that cause to mislike of his office The aunswere of Chrysippus I remember an answere of Chrysippus who being demaunded why he exercised not the office of a Magistrate If I exercise it not rightly saide he I shall displease God and yet if I doe it rightly I shall displease men but I will neither of both Vnto some he séemed to haue answered verie prudently but me thinketh he answered foolishly For he shoulde rather haue answered contrarie that the publike weale ought to be gouerned and that rightlie to please both God and good men Doubtlesse a wise and good man should haue no respect vnto wicked men By these things it is nowe manifestlie shewed that Gideon in that he by himselfe killed the Kings of Madian committed nothing that was vnfit for him neither that he commaunded his sonne to doe a dishonest act Of Sanctuaries called Asyla 34 But because it is written that Adonias caught holde on the hornes of the Altar In 1. kings 1. ver 50. and the verie like also is read of Ioab therefore it séemeth good to intreate somewhat of Sanctuaries wherein is graunted a libertie to them which flie thither for refuge They call a Sanctuarie a holie thing or place What thing a Sanctuarie is and whereof it is so called from whence it is not lawfull to draw any man by violence If wée giue credite to Seruius the Grammarian vpon the 8. Booke of Aeneids the Nowne is deriued from α a Particle of depriuing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to draw and by an ill pronunciation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is changed into λ or else of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to take awaie As Homer vseth it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drawing goodly Armour Howsoeuer the name is deriued we will not much striue But yet this I will not passe ouer that hereof commeth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that expresseth the right which they inioy that flie vnto Altars Images Temples Whereupon is vaunted that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They that fled into the Temple of Theseus had the right of Sanctuarie Certainely the Temple and the Image they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollux saieth that the common cryers or Heraldes at Armes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie safe men so that where soeuer they were they should be kept inuiolate Plutarche saieth in his Problemes of the Tribune of the people They made him both holie and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is inuiolate neither was it lawful for any man to lay hands vpon them The originall of Sanctuaries 35 But the beginning of Sanctuaries they affirme to be by the Nephewes of Hercules For when he was departed out of the world they feared the violence and disquietnesse of them whom their Grandfather had afflicted Wherefore at Athens they builded the Temple of mercie and they caused a decrée to be made that they which fled thither for succour might not be pulled awaie from thence Thereof doeth Statius make mention saying The fame is that the Nephewes of Hercules builded an habitation c. Liuius writeth that Romulus and Remus after Rome was built opened a Sanctuarie betwéene the Castle and the Capitol in that place which was called Intermontius So manie as came thither though they were wicked men obtained fréedome from punishment Vnto what God that place was consecrate it is doubted There be some which think it was dedicated vnto Veiouis but Dionysius Halicarnassaeus fréely confesseth that he doeth not knowe Augustine Augustine De Concordia Euangelistarum the 1. Booke and 12. Chapter condemneth this Act of Romulus and Remus in respect that they for the aduauncement and increase of the Citie which they had builded should graunt impunitie to wicked men and those armed against their own Countrie whose lawes they feared and thereby for a reward of flying awaie obtained impunitie We deale not saieth he by this example in the Church of Christ wherin doubtlesse is giuen a securitie vnto sinners and penitent persons So then Sanctuaries haue bin in sundrie places to
iustly shead Howbeit these things are mere trifles for that temple was a shadow of the Church And because Christ builded his Church not by violence or by bloud therfore God woulde haue his temple to be builded not by Dauid but by Salomon the peaceable king Moreouer Salomon in himselfe did shadowe Christ Psal 110. 3. But Christ gathered vnto himselfe men that came not against their willes but a willing people For that cause God made this aunswere vnto Dauid And whereas they say that this must be vnderstoode of bloud iustly shead by Dauid it is false Nay it ought rather to be vnderstoode of the betraying of Vrias and of those souldiers which were slaine together with him This fact although God had forgiuen Dauid before yet would he appoint some discipline for it But let these men which be so sharpe and wittie tell me whether Peter when he slue Ananias and Saphira Acts. 5. 5. Acts. 13. 11. or Paul when he had blinded Elimas were made irregular Or else if they were not from that time forforwarde exercised in the office of Apostles That ministers ought to be in the campe 12 But in a Campe there be and ought to be Ministers howbeit not to fight but to instruct the souldiers and to minister the Sacramentes if néede require In Deuteronomium God commaunded the Priestes to be in the Campe Deut. 30. 2. Num. 10. 9 who should sound with the Trumpets And when as Ministers doe teach vertues and the worshipping of God they may often put men in remembrance of those thinges which pertaine vnto the ende And if the Prince be ouerslacke they may stirre him vp vnto vertue and vtter this saying vnto him Deut. 13. 5 The Lord commaundeth that euill should be taken away from among the people Ioiada 2. kings 11. 2. a good high priest preserued Ioas the king and when he was now growen to be a young man he created him king and by iust battell chased away Athalia although that he fought not with his own hand Exo. 32. 38. Yet notwithstanding Moses together with his Leuites slue a great number of idolaters And Samuel slue Agag 1. Sa. 15. 32. But these thinges because they were particular must not be drawen in example Howbeit Whether Byshops haue the rule of both swords whether Byshops haue the right of both swordes I will speake nothing in this place Onelie this one thing I will say that it is not conuenient séeing they cannot be fit for both functions Booke of Machab. But the Assamonites thou wilt say held both the head byshoprick and the kingdome I aunswere in that they deliuered their Countrie and preserued Religion they are to be praysed But in that they would retaine vnto themselues the kingdome I allow it not séeing they vsurpe an other mans right For the promise of the kingdome was made to the Tribe of Iuda Gen. 49. ver 10. Psal 89. ver 21. and to the house of Dauid Hostiensis in this matter is altogether of my minde and addeth at the last Let the lawes say let the Canons decrée let men cry out as much as they will yet will our Cleargie men be warriers And assuredlie euer since the times of Adrian the Pope which called Charles the Great into Italie the Byshops and Cardinals haue neuer ceased from warres 13 But the warre of mercenarie souldiers is for manie causes disallowed Against mercenari◠souldiers First séeing such souldiers doe without a cause put themselues in danger For if the warre be vniust and that vnknowen vnto the people subiectes may be excused but those men cannot insomuch as they cannot pretend an obedience because they are not led with obedience but with couetousnesse Further vnlesse that these men would so easilie runne to the Drummes manie warres would not so rashlie be taken in hand nor be so long continued Moreouer they bring to passe that their Countrie is ill reported of and is hated of other nations For it must néedes be that he which taketh harme be agréeued Also they are lauish of their owne life which had béene meete for them to haue saued Furthermore they leaue their owne vocations their wiues their children their families and haue a care of other mens Also they wast the strength of their owne countrie sith it is not credible that all they which go forth doe returne home Besides it is a thing of most wicked example For after a sort they sell their owne life not for iustice sake but for monie Gen. 14. 22 And yet would not Abraham take anie part of the pray from the king of Sodom whome he had mightilie holpen He thought it to be sufficient that he had deliuered Lot Moreouer which is a special point of vnrighteousnes they hurt them of whom they were neuer hurt so as the poore wretches whose townes and fieldes they waste and spoile may cry out Wherefore doe you these iniuries vnto vs What haue we deserued at your handes Haue you so great leasure frō your owne businesse as you wil destroy other mens Adde withall that such souldiers doe returne home much woorse than they wēt foorth For they imitate whatsoeuer they perceiue to be doone naughtilie and licentiouslie among other Nations and when they be returned home they infect their owne countrie Yet neuerthelesse I blame not honest leagues made betwéene néere neighbours but yet so as the cause of the warre should be considered whether it be iust or vniust Further that they assist one another to repel an vniust force or vncleane not for to make warre for their owne pleasure But by this meanes will they say a commonweale shall be vnskilfull of warlike affaires Howbeit it is not the part of Godlie men so to thinke For who were euer lesse exercised than the Hebrewes when they went out of Egypt Yet was God present with them and hauing destroyed the warlike Nations he brought them into the land which he had promised Rom. 3. 8. A rule of Paul But that rule of Paul must still be retained We must doe no euil that good may come of it So manie mischiefes must not be suffered that thereby we may haue better exercised souldiers Possidonius in the life of Augustine the 27. Chapter saith that he in his writinges would neuer commend them which went to warre in anie place of their owne accord although he vsed oftentimes to intreat for other naughtie men But Plato would haue warres to be common vnto women aswell as all other exercises But we iudge out of the word of God that the same is not lawful For it behooueth them to tende to their houshold and especiallie to haue regard vnto chastitie Whether women may be in warfare Yet if a verie great necessitie of the commōweale require they may helpe the souldiers either in gathering of stones or in carying of earth vnto Bulwarkes but vnto the ordinarie warrefare they ought not to indeuour themselues 14 Now as
than anie lime or pitch And why they be vnited two causes may be yéelded First that they should receaue the testimonie of God and the other is that they should confesse his name The testimonie of God we haue not elsewhere than out of the scriptures of God for in them God testifieth how much he hath loued vs which hath chosen vs before the foundations of the world and hath giuen his sonne vnto the crosse for our sake He testifieth moreouer what he would haue vs to doe when he teacheth vs his comfortable preceptes as touching manners and good life Finallie he testifieth what he hath determined to doe with vs if we please him and obey his sayinges He is minded to blesse vs euerlastinglie but if we shall be obstinate and rebellious he will destroy vs with the euerlasting destruction of hell fire Wherefore these testimonies are perpetuallie exercised betwéene the preacher and them that be hearers Which when they be heard perceaued it straightway followeth that we confesse the name of God for we acknowledge these to be the benefites of God and that excéeding great benefites and as méete it is doe giue him thankes And further we doe then chieflie perswade our selues that these be the true testimonies of God when we receiue the Sacramentes Seales and holy bondes of them And it is a noble kinde of confession to communicate often in the Sacramentes of Christ Also we confesse the strength and power of God when we acknowledge our owne weakenesse and that those thinges which the Lord would haue vs to doe are so hard as vnlesse he bestowe the gift we are not able to performe the same And hereof ariseth inuocation whereby we labour in verie deede that our actions may be conformeable to the will of God And we confesse the testimonie of God to be true when we willinglie helpe the poore with our substance and doe liue a pure and godlie life And that the congregation is gathered together to this ende Dauid in the 122. Psalme testifieth when he saith Thither went vp the tribes of the Lord for a testimonie vnto Israel to confesse vnto the name of the Lord. Now of building of the house we haue said enough Now the manner of the building we finde in Vetruuius namely that in building wee must regard the strength profite and comelinesse If we will make Christ to be the foundation as the Apostle commandeth vs there shall want no strength also the walles will be sounde thicke and well compact together when wee indeuour to bring thereunto a great abundance of liuely stones But herein standeth the profite of building that wée bestowe not the time in disputations such I meane as be light and of no importance for it is a foolish thing to contende for trifling matters Let vs teache most rightly of iustification and of the Sacramentes and that purelie and aptly This doe they chiefely at this day to the intent that the Church may be cleansed from her filthinesse Also there must be vsed comelinesse that aswel in manners as in Ceremonies such decensie and blamelesse conuersatiō may be vsed as none but by his owne fault may be offended therwith Vnto this holie building of the temple of God doeth the Prophet stirre vs vp and since he reprooueth the Iewes that they ceased from so godlie a worke it shall bée necessarie to sée what causes they were that stayed them The first is that they alleaged that the time was not yet come wherein the house of God should be builded Wherin they bewrayed their negligence and vnskilfulnesse of the Scriptures The Lorde had decréed by Ieremie that after seuentie yéeres his temple should be reedified which yéeres being passed ouer they shewed them selues to be vnmindfull of this Oracle But by the same reason the Scribes and Pharisées receaued not Christ for if they had diligentlie made a computation of Danielles wéekes and had considered the prophesie of Iacob who foretolde that the Scepter should not be taken away from the Iewes except Messias were come they might easilie haue knowen that the Sauiour of the world was euen at the doore And therefore Christ béewailed them that they knewe not the time of their visitation And we also at this day if we would apply our minde to the Scriptures should not be ignoraunt that the Church must be perpetuallie builded Christ saith that it must not be builded as the fooles build vpon the sande but as wise men build vppon the sounde rocke Paule saith that vppon the foundation which is Christ we must not build chaffe nor heye nor stubble but golde siluer and precious stones Vnto the Romanes it is saide Let euerie man please his neighbour Rom. 15. ◠in that which is good to edification Verily the Apostle saith vnto the Corinthians that power is giuen not for destruction but for edification 2. Cor. 10. ◠And in the first Epistle to the Corinthians he writeth that we are Gods building 1. Cor. 3. 9. 1. Pet. 2. ◠And Peter sheweth that euerie one of vs as liuelie stones are builded into the house of God And this doth the Scripture euerie where teach but our dull hearts will not be persuaded An other cause stayed the Iewes from the holie building that they beheld not the verie fitte occasions which the Lorde had giuen to the intent his house shoulde be restored King Cyrus had giuen leaue to the people to depart into Iurie he restored vnto the Iewes the precious vessels which Nabuchad-nezer had taken awaie and commaunded that the house of God should be builded againe at Ierusalem At the same time flourished Edras Nehemias Zorobabel Iesus the sonne of Iosadec Hagge and Zacharie the Prophetes All which things were of great moment to repaire the Temple but since the Iewes did not consider of them they did profite nothing at all In like manner Christ when he came wrought great myracles signes and woonders innumerable which shoulde haue mooued euerie man to imbrace Christ Moreouer he spread abrode the world most wholsome and swéete doctrine but yet such as in all respects is agréeable to the foreshewings of the Prophets and to those things which are contained in the Lawe touching Messias wherewithall the Lorde ioyned an innocent life pure and holy manners which iustly did become the Lorde Christ But they omitting all these thinges persisted in the ignorance of their darkenesse There happen also at this day many things which should stirre vp our mindes to restore the temple of God First of al the face of the Church is so to be lamented and pitied as it may mooue any hard heart to take pitie thereof There was neuer so great a light of the scriptures since the Apostles time as is at this day There be verie many skilfull in languages and good Artes which if they would they might excéedingly further this restauration The kings Maiestie desireth nothing more the Magistrates pretend a great good wil hereunto the tyrannie of
their pay to beate no man when warre was finished to returne to the artes of peace and to labour But now contrariwise they robbe they set vppon men in the highway they exercise théeuerie they perpetuallie complaine of their wages it gréeueth them to cease from warre and they refuse to returne to their former labours and this is not to put their helpe to the holy building but maruelouslie to contemne and hinder the same Princes and Magistrates which are bound to take care for the making and defending of good lawes to condemne the guiltie to set frée the innocent are euerie where accused that they doe otherwise they are ill reported of to be like the birdes called Harpii which deuoure the labours liuing of the people that they take rewardes that in all thinges they séeke their owne profit not the commoditie of the people By which kinde of dealinges verilie they may ouerthrowe the house of God but not build it vp being fallen downe The Ministers of Churches should haue béene our Promethei in fetching fire out of heauen our Ieremies and our Mercuries by whome we should knowe the aunsweres of God Matt. 5. 13. Ibid. 13. and as Christ said The light of the worlde and the Salt of the earth that all their works might shine and be seasoned of salt and might not wither away with rotteÌ„nesse It was their part moreouer to haue a good vnderstanding of the holy scriptures whereby they might instruct others with great indeuour and painfull diligence and that their doctrine might be more gratious and better accepted to liue purelie and innocentlie and house by house to séeke the saluation of all the soules committed to their charge But a lamentable case it is They liue in idlenesse like slowbellies and dissolute creatures they fraught themselues they maruelouslie swell in arrogancie and pride they are miserablie possessed with ignorance the shéepe which they haue the charge of are shamefullie neglected of them and since they edifie none they offend innumerable with their vnpure and filthie life Wherefore euen they also are most farre from the building which we call vpon Also young men doe excéedinglie flie from this woorke For they earnestlie complaine that the rewards of vertues are now taken away when I shall continuallie say they giue my trauel to learning and in a manner kill my selfe with studie what reward shall I reape I shall be a Pastor of xx pound a yeare at the most Away with diuinitie giue me the lawes giue me phisick giue me Astrologie or anie thing else rather than the holy scriptures I am poore ynough of my selfe haue no néede of diuinitie to make me more beggarlie And on the other part the Maisters teachers and heades whose part should be to exhort them to the building doe charge them by threatninges and faire spéeches to kéepe still their olde error that they should flie from these ordinances and that they should not laie away those thinges which they were brought vp in euen from their childhood Moreouer there be of the elder sort which runne about the fieldes enter into houses frequent shoppes and tauernes and with all their indeuour perswade that no reformation of godlinesse should be receaued that this newe reformation would not long continue that the olde state of thinges shall returne within a yeare or twaine and on this wise doe all men build after the woorst manner So then we complaine that God afflicteth vs with vnaccustomed oppressions and with a penurie of all thinges when as we perish not through his ouergreat seuerity but through our owne méere follie The building of the house of God must either not be medled with all or else we must with all diligence take care of the same The cause why we be disquieted is not the remoouing of the Masse the taking away of superstitions but it is the leauing of the house of God ruinous and desert Superstitions haue no power to deliuer from calamities Consider I beséech you how it fareth with Hungarie which was earnestlie inclined to Masses and superstitions Behold Italie especiallie the countrie of Milaine whence nothing at all is gone from the papisticall abuses Let vs behold other partes of Christendome where the Masse priestes doe still reigne and finallie let Rome it selfe be in our eye which is the ringleader of all corrupt ceremonies and erronious opinions vndoubtedlie they be all oppressed and disquieted with most gréeuous calamities and troubles These are but light burdens therefore when banishmentes and stripes will preuaile but little more gréeuous thinges are to be feared But they say Nothing is yet firmelie and stronglie prooued For those thinges which we haue recited maie aswell agrée to the olde forsaken religion as to the newe coldlie restored What Iudge now shall be had of this controuersie Euen our Prophet who saith Ascend ye to the mountaine and there cut ye downe â—imber for the house of the Lord And the mountaine which he would haue to be asceÌ„ded vnto sheweth vs those things which we haue from aboue I meane the diuine Oracles Wherefore he commaundeth that we séeke our building from the holy scriptures being the wisedome of religion as the Poets feigne of Minerua that she sprang out of the head of Iupiter For we haue receaued from aboue that which is necessarie vnto religion therefore we must not after our owne imagination feigne vnto our selues a religion The timber for building is sought from the mountaine For the decrées of men are nothing but subtiltie pride concupiscence and curiositie Euen as those which be the institutions of God doe stirre vp a man vnto God so the religion deuised by men euen as Circe did transformeth men into beastes Men say it is great safetie for them that sléepe abroad in summer to lie in the thrée leafe grasse because no Serpent at anie time shrowdeth therein Euen so to rest our selues in the holy scriptures is the safest way of all other for in them is offered vs no poyson nor perill Some men complaine that they be so hard that by them the house of God can be builded of few Howbeit these men ought to know that those thinges which be necessarie vnto saluation are easilie vnderstood of all men God no lesse prouideth for men in this behalfe than he dooth in the nature of thinges where vndoubtedlie we sée that those thinges which are necessarie for life are not hard to be gotten Then it is but a feigning of vs to say that those thinges which helpe vnto saluation are verie intricate and obscure vnto vs in the holie scriptures Let the places be diligentlie conferred one with an other and we shall often finde it that that which in some one place séemeth to be intricate and obscure vnto vs is else where declared after a manifest manner The opinion of iustification which the aduersaries defend compared with ours if we goe to the meaning of the scriptures it will soone appeare to be erroneous They would haue vs
to vse a strange tongue in our seruice But Paul iudgeth farre otherwise Images are allowed of them The mountaine of the scripture altogether forbiddeth them to be vsed in Religion They iudge it good that in the communion one should receaue the Sacrament for the multitude In the mountaine of the scriptures Christ saith Eate and drinke ye all of this Neither shalt thou finde it otherwise as touching the inuocation of Saintes and infinite other things which the wicked Pope without the holie scriptures thrusteth vppon the Church But why doe so fewe ascend vnto this mountaine that they may prouide for themselues rules to build withall The maruell is not so great since they be not openlie handled as they ought to be and of priuate men in their houses and are not read in the Churches Now is the doctrine of Christ by the commaundement of the kinges sacred maiestie set foorth in the mother tongue but men walke vp downe neither doe they which be in the Temple giue anie héede thereunto the Ministers remaine shut vp in the Quire they say the diuine seruice hastilie and rashlie as though they should speake it to themselues onelie Neither doe they prouide that others may vnderstād it Vpon Sundaies are verie profitable Homilies read but yet with a lowe voyce and with spitting and coffing so as it may sufficientlie appeare that manie of those which reade them doe neither attend to that they say nor yet suffer that those which stand by maie receaue anie profit of the same In old time there were Ecclesiasticall méetinges wherein it was lawfull to heare to aske questions to aunswere there men dealt not onelie as concerning the trueth of doctrine but also of discipline And of those thinges Paul vnto the Corinthians and Ambrose interpreting his wordes maketh mention that they were vsed among the Hebrewes We haue it much in Luke when the child Iesus in the middest of the doctors both asked questions and aunswered but at this day this so comfortable custome is left to the great detriment of the Church and how coldlie we deale in Catechising the thing it selfe declareth They thinke they haue wrought a great matter when they haue had him once at the board but the indeuour and attentiuenesse of children is not such that they can in so short space put off their naturall ignoraunce and bashfulnesse When the Prophet had now warned what is needefull to be doone namelie to ascende vnto the hill and from thence to bring timber to the building Hag. 1. 8. If this worke be doone he ioyneth promises therewithall It shall be acceptable vnto me and I will be glorified therin If the congregation of the faithfull be both well instituted and rightlie assembled the Lord promiseth that it shall be to his wel liking for he himselfe promiseth that he will be in the middest of them that helpe and will heare the petitions and vowes of them that pray Those things are alwaies acceptable vnto God and receaue the fruites of the promises which are doone according to the rule of Gods word when as contrariwise whatsoeuer men shall bring to passe without it is not onelie vnprofitable and vaine but the Lord now reprooueth vs thereof by Esaie Who hath required these things at your hands in that house which was to be builded God promiseth that he would become glorious which assuredlie was brought to passe when his name was there published openlie by the Messias and the Apostles Men also at this day ought so to preach in the Church as they should abound in good workes which others séeing might glorifie the father which is in heauen Furthermore the glorie of God doth not shine more in any other congregation than it doth in a Church well and godlie ordained Whereuppon Paule to the Cor. saith 1. Cor. 14. 23. If an vnbeleeuing or vnlearned man come into the Church and see all things doone well as touching the administration of doctrine he will fall downe on his face and worship the Lorde and shall bee constrained to confesse that God is in vs. But alas for pitie they haue nowe transferred this honour of the Church to incense to lights to stoles to vestments of gold and silke to golden vessels and vessels set with precious stones and infinite such other more than worldly deckings Wherfore we that will do an acceptable thing vnto God and would haue God to be glorified in vs let vs edifie our neighbors when we perceiue them to be sicke of pride enuie lust wrath weakenesse of faith and coldnesse of charitie and with other diseases of the minde and this we are accustomed to doe in the sickenesse of the bodie Let vs call Phisitians vnto vs not of euerie sort but as Chrysostom hath taught vs in a certaine homilie vnto the people of Antioch Matthew Luke Iohn Marke and the rest of the Apostles and Prophets and from thence let vs séeke to get medicines and wholesome remedies for our brethren Such Phisitians as these are most skillfull and there is no kinde of infirmities of our soules hidden from them vpon them is bestowed no expense of monie and they shewe not themselues hard to helpe but if the sicke wil they be conuersant with them day and night neither shall we finde them at contention one with an other in such sort as by their Emulation they would the sooner bring to death those whom they should heale This is to fetch Timber as the Prophet saith from the mountaine to the building of the Lordes house This worke belongeth vnto all them which are called Christians as the Prophet Ezechiell saide Eze. 48. verse 19. They which builde the Citie of Ierusalem shall bee of all the tribes And our Hagge héere maketh mention of Zorobabell to whom being the Ciuill Magistrate was assigned Iesus the sonne Iosadeck the high Priest Also the Prophets themselues did helpe as did Zachary Hagge and Malachie and finallie all the people are reckoned with them whereby we are taught that from euerie place are to be gathered the builders of the Temple But at this day the Popes Ministers take it in ill part if they perceiue a lay man as they say to haue the holie Scriptures as though this building belonged not vnto them But they them selues whereas they challenge vnto themselues the Ministerie of the Church and are inriched with many fatte and goodly benefites doe vtterly neglect to edifie by their doctrine when notwithstanding Paul vnto the Ephesians reckoning vp Apostles Prophets and Euangelistes Ephe. 4. 11. as it were diuerse giftes graunted to the Church afterwarde ioyned therewithall Pastors and Teachers Which saying when Ierom interpreteth he noteth it diligently and among other things thus he wrote Neither let any man in the Church although he be holy take to himselfe the name of a Pastor vnlesse both he can and will teach them whom he feedeth And a litle after But doth it not séeme to you that there be false Pastors in the
Church which féede not the shéepe with doctrine but as it were hyrelings do thinke nothing at all of the saluation of their flocke not correcting that which went astraie nor yet séeking that which was lost but all onely taking of the shéepe milke and wooll that is to wit meate and garments Wherefore the Ministers of the Church and the Princes haue their part in building and without doubt if at any time these kindes of men doe erre this neuer happeneth without a common losse euen in like manner as the Eclipsies of the Sunne draw therewith many inconueniences vppon the world When the Lorde woulde builde the Church of Ierusalem he specially adorned the Prince and Priest Moses and Aaron whose conduct and authoritie they should vse in all things Albeit as the holy historie doth not suppresse in silence the infirmities of them both so was the people more easily giuen to followe their offences than readie to vse the benefite of their good gouernment And it must not be passed ouer that the building of this second house was to bee perfourmed of the people after seuentie yéeres The number of seuen is woont to bee reckoned with the Sabboth He teacheth plainely that it behooued the builders to rest from all their labour Neither are we ignorant that they be our workes which haue procéeded from nature corrupted without the guiding of the holy spirit For no man ought to be lead either for gaine or ambition or any couetousnesse or else by any reasons of man to restore the Temple of the Lorde Further as Paule hath taught vs we ought to builde onely vppon Christ which is the foundation and we must take héede with all our indeuour that we builde not haie or stubble or timber 1. Cor. 3. 12 that is to say fond trifles and humane reasons Golde siluer and precious stones must bee vsed in this building Neither is knowledge sufficient for the building of the Common wealth of Christ which in verie déede is oftentimes fearefull when it is taken by it selfe wherefore charitie must néedes be ioyned therewith which Paul shewes doth edifie And no man must maruell if so notable instruments are required to this worke since it is a matter of great moment to change men from that they were I woulde to God the Romish Priests would also consider this and woulde not account all their honour to consist herein that they haue transubstantiated or chaunged the nature of breade which is but a legerdemaine and a vaine deuise but that they finally vnderstoode themselues to be called by God vnto this ende that by the worde and doctrine as also by good manners and examples they should transubstantiate men into Christ and make them his liuely members This change haue men perpetually before their eyes when they handle the holy mysteries The same do the scriptures of God vrge in euerie place which then lyeth contemned and neglected when they with all their power contende for an Altar which is none at all Now haue we heard of the prophet what is néedefull to be doone namely that the Church of God according to Gods appointment should be builded Nowe fourthly is taught what fruit this sermon of our Hagge obtained Zorobabel saith he heard and Iesus saith he the sonne of Iosadeck and all the people heard the worde of the Lorde They not onely heard with their eares as the Scribes and Pharises heard Christ but their hearts by the power of the holy spirite were open and they feared This is the proper effect of the holy scriptures First we are reprooued by the authoritie of Gods lawe For the hearts of those hearers are stirred vp by repentance which is described in feare But it followeth not heere that the Prophet is heard and that they which heard him doe feare vnlesse he be receiued as the messenger of the Lord. For so long as we thinke of him that buildeth that he dealeth by mans reason we wil be moued nothing at all Perhaps we will maruell at the wisedome and prudence of his doctrine but doe turne neuer a whit the more vnto God But when faith comes therewithall and that we thinke it is the worde of God which is proposed by and by feare repentance enter into our hearts They that feare and tremble straightway the voyce of the Lorde comforteth them wherein he saith I am with you God is with them not which be magnificall mightie and proude men of this world but with the broken and contrite of heart whose lot must not be counted vile abiect but since they haue God with them there can bee no want of good This was said to the blessed virgin and to many of the saincts when any harde matter was to be taken in hand that they should ponder it in their mind and that they should not doubt of their successe If God shall be with vs who can either hinder vs or stay vs from the building O yée that be the heades of this Vniuersitie of Oxforde I would to God that I also might truely and faithfullie say God is with you Assuredly I shoulde then preach vnto you a most profitable and vnto me most acceptable glad tidings of the Gospel And the Lord stirred vp the spirite of Zorobabel and the spirite of Iesus the sonne of Iosadeck and the spirite of the people that in comming they should do the work of their God It is the Lord that stirreth vs vp to do well not onely in calling vs by the outward worde but also by chaunging of our minde For by the most comfortable féele of perswasion hee of vnwilling maketh vs willing Then is the outwarde preaching fruitfull because the heart of the hearers is inwardly mollified by God This is to stirre vp the spirite of the Prophet Nowe do we also perceiue by this place that the building belongeth to all sorts of men which are so described seuerally Not onely the magistrate and highpriest but together with al is the whole people ioyned We must vnderstand that the order and placing of thinges is not negligently set downe vnto vs by the prophet In which place is shewed the word of God the faith of them that heare the Lords worde is mingled therewith feare and repentance is stirred vp The Lorde is in them and dwelleth in them and mooueth them to take good workes in hande Last of all are placed those workes which do not please God vnlesse we be iustified by faith replenished with the grace of God and mooued by the inspiration of the holie Ghost to doe them O miserable city which hast so long béene without the word of God and holie sermons No maruell if being destitute of the spirite of God thou hast so much neglected to builde vp his Church Truelie I cannot well tell whether I should here blame the minde of ministers or the sloth of the people or faintnesse of the magistrate since they haue all sinned verie gréeuously The Pastors teach not vnlesse they be driuen therunto by
threatnings and statutes and the people which daily bewayleth the déerenesse of thinges and the scarcitie of corne complaineth nothing at all of want of the holy worde Those being kindled and stirred vp with the words of the Prophet came and did the worke of God Make yée hast also my most déere brethren and builde yée quicklie the house of God For the byrds of heauen haue their nests and the foxes haue their holes but the sonne of man hath not where to lay his heade The house of Ierusalem lay ruinated onely 70. yeares and yet God made so great shewe of his indignation And how doe ye thinke his furie is nowe kindled when he séeth his Church to be cast downe defiled and wasted so manie ages together Let so great a matter mooue you and differ you no longer this holy building But if your mindes indeuouring to come vnto God haue béene any thing kindled by this sermon I desire you hartely that yée will not extinguish the same but that yée will with holie communications and talke of the scriptures nourish it Now that the sin of negligence hath béene blamed out of the worde of God and hath béene made manifest by the Prophet after what manner and fashion we ought to builde and lastly that we haue vnderstoode what vtilitie such exhortations hath brought vnto the hearers I might séeme to haue performed those things which I promised at the beginning But since we are minded to mooue earnestly by examples I haue determined before I make an ende to bring foorth a good and diligent builder whereby ye may haue an example whereunto if yée regard ye shal at the length performe the worke which yée haue taken in hand And because such is the miserie of the time present as of them that be aliue there is no example extant therefore am I compelled whether I will or no to flie vnto writings Let Paul the most chosen vessell of God shewe himselfe vnto vs. He as he hath written in the 2. Epistle to the Corinthians the 11. Chapter Verse 23 attempted all manner of wayes to addresse those that were his to bee as a chast and pure spouse vnto our husbande Christ he sought not for himselfe that which he diligentlie builded by doctrine he lead them thereby vnto Christ as a faithfull seruant Neither did he onely indeuour to conuert them but with carefull trauell he prouided that they in a sound faith and certaine maidenly religion might cleaue vnto their spouse I am afraide saith he least as the serpent deceiued Eue so ye should be deceiued by euill and false teachers Now verily was the Apostle Paul in feare wherein he was vigilant not about his owne commodities but about the saluation of many Yée sée the end of the Church which a good builder must set before his eyes namely that to bring manie vnto Christ and so perpetually to take care of them and instruct them that they flie not from building of the Church But when they shal labour in this building it shal be good to heare Paul himself what and how great things hee indured In labours more abundant In stripes aboue measure 2. Cor. 11. 23. In prison more plenteouslie In perils of death often Of the Iewes receiued I fiue times fortie stripes saue one I was thrise beaten with rods I was once stoned I suffered thrise shipwarke I liued night and day in the deepe sea In iourneying I was often in perils of waters In perils of robbers in perils of mine owne nation in perils among the Gentiles In perils in the citie in perils in the wildernesse in perils in the sea in perils among false brethren in labour and in painefulnesse in watching often in hunger and thirst in fastings often in cold and nakednesse besides the things which happened outwardly I am cumbred daily with the care of all the Churches who is weake and I am not weake who is offended and I burne not Al which things to remember my most deare brethren haue in them a verie large sea of temptations He liued in continual carefulnes we would be ridde of all care and thought whereby we inioy our welth and quietnesse He was exercised in continuall labours and perils and we will not put our selues in any daunger for religion And yet do they say at this day although those things which be spokē in this Euangelicall reformation be true yet will I expect a yeare or two Thou wilt kéepe thy selfe safe that if the state alter thou be not so incumbered but that thou maist easily be at libertie He if any were weake woulde bée weake together with them and did burne because of offenses But we though that manie be offended doe eate and drinke and we threaten others we play and laugh What maruell then if the Church lie in ruins O happie builder is he that can say with Paul I haue fought a good fight 2. Cor. 12. 5 I haue runne my course I haue kept the faith So carefull was this Paul of the holie building that he would most willingly both spende and be spent for these members of Christ for their soules but we suffer all to perish rather than any profite and commoditie of ours shoulde perish Verse 14. He saide I seeke not those things that be yours but you Neither ought the children to lay vp for the parents but the parents for the children But we can do the contrarie We séeke not you but those things that bée yours nothing is looked for at our handes He was made all things to all men 1. Cor. 9. 22 that he might winne some to Christ But wee are made all things vnto all men that we may alienate our selues and all others with vs from Christ Paul had manie whom he edified as the signes of his Apostleship but wée many whom we haue grieuouslie displeased and offended which are manifest signes of our office and calling forsaken Wherefore I pray and beséech you that by conuerting and changing your indeuours yée will imitate this noble artificer and chiefe master builder Which that it may be graunted vnto you of almightie God let vs call vppon him with our prayers after this manner WE beséech the O heauenlie father for thine infinite gratious mercy that since thou hast vouchsafed to make choice of thy spouse the Church vppon the earth and to honour it with all kinde of spirituall ornamentes despise not the same now being deformed defiled and in a manner ouerthrowen Stirre vp I beséech thée and kindle with thy holie spirite the Princes Pastors Teachers and all them that be here present to a restitution thereof and giue them patience diligence and strength while they bée doing the worke to the ende that they may prepare a place for thée where thou liuest and raignest together with the sonne and the holie Ghost To thee be glorie for euer world without end Amen A Sermon out of the xx Chapter of Iohn vpon this place Christ
brought his flesh out of heauen yet doe they not stray farre from a true mediatour Héere doe we say that vnlesse a man doe diligentlie examine similitudes he shall easilie be deceiued by them True in déede it is that the errours of men doe not change thinges for the nature of God is not peruerted by the false opinions of men as being that which alwaies abideth the selfe same firme and vnshaken A distinctiō of mens actions But yet the actions of men must be distinguished Some are so conuersant about their subiectes as they imprint nothing at all in them they change or innouate nothing such is the action of knowing or beléeuing For thinges which be knowen and beléeued suffer nothing at all of them that beléeue and knowe But there be other workes which doe deforme and alter sometime to the better and sometime to the worse the matter about which they are conuersant So the true Christ by the Iewes although they were deceiued was scourged woonded and slaine But in the first kinde of actions if there happen to be an errour the thinges themselues are not comprehended but certaine other thinges farre differing from thē This will I declare by examples Similitudes If anie man that exerciseth his wit in mathematical figures would iudge that a triangle hath foure corners he should not comprehende in his minde a very triangle but a quadrangle vndoubtedly he should erre and by that error it would come to passe that he should not attaine to the thing which he had thought to doe but vnskilfully be occupied about other thinges So in naturall thinges they which affirme that mans soule is a vanishing blast of winde or a flame that shall be soone quenched should not comprehende in their minde the true soule of man but either a vanishing blast or a litle fire to perish within a while so as they that erre are commonlie saide to take one for an other Therefore the Anabaptists while they dreame that Christ tooke not flesh of the virgin since they erre so gréeuouslie in that same now do they not beléeue in the true mediatour neither doe they attaine vnto him by faith but are caried to one whome they themselues haue forged not that their error hath changed the true Christ but because they are not occupied with their faith about him And he whō they haue feigned did neither die nor suffer nor yet is anie where extant Indéed they take the actions properties of verie Christ and fasten them to their Christ whom they imagine but all in vaine for since this is doone by their onelie imagination 1. kings 12. 28. all this is a monster but not true Christ Ieroboam also and his complices saide that they in that figure and visible signe worshipped not calues but god But the scripture in Paralipomenon testifieth that their imagination was made frustrate because they did these seruices not to Iehoua 2. Chron. 11. 15. but vnto diuels Neither ought anie to stirre vp hatred against vs for Luthers cause As touching him we decree nothing séeing God at the last or while he was dying might lighten him as I am perswaded was doone vnto Cyprian when he shedde his bloulde for Christ his sake Of aboundant greatnesse is the mercie of God God doth not forsake thē that be his those which he séemeth to haue forsaken he helpeth being at the point of death Howbeit we doe here speake of them which be obstinate and doe not repent And vndoubtedlie the selfe same question might bee mooued as touching Tertullian and Origen and such like fathers which erred from the trueth in verie weightie matters when as in diuerse other thinges they wrote verie agréeably to the right faith Howbeit we iudge not here of men which perhaps by the benefit of God repented them before their death but of them onelie which of an obstinate minde continue in their error vntill the last end Moreouer we affirme that the weight and hurt of this error is so great as it damneth euerlastinglie those which abide and indure therin vntil the end Further this belongeth little or nothing to our matter For that which is brought as touching Luther belongeth vnto the fact but we reason of the lawe Now we haue no other right than that which the holie Ghost hath appointed in the scriptures of God where Iohn saith 1. Iohn 4. 3. that they which confesse not Christ to haue come in the flesh are Antichristes But Hadrian which earnestlie trauelleth in the Anabatistes behalfe aunswereth that they with open mouth confesse that Christ came in the fleshe although they denie that the same was taken of the virgin Howbeit it behooueth to vnderstande the oracle of Iohn according to his owne meaning and sense But he when he maketh mention of fleshe vnderstandeth no other than that which the diuine promises haue expressed Namelie which shoulde be the séede of Eue the séede of Abraham the séede of Dauid and the infant of Marie The holie Ghost is not contrarie to him selfe Wherefore that which he spake by Iohn is al one thing with that which the diuine promises haue shewed in other Canonicall bookes Wee knowe as thou doest O Hadrian that Christ to haue come in the flesh to haue taken the same of the virgin are two thinges and are in such sort two as the one maie be beléeued without the other as at this daie we sée it come to passe in the Anabaptistes Howbeit we ought not to haue respect what they do but what God requireth of Christian men He assuredlie wil haue those two to be ioyned together in one article whereby the benefit exhibited by the promises which were made before as touching him shoulde not be seuerall Who moreouer wil not maruell that the Anabaptistes are reckened among them which Christ the true foundation beeing preserued build vppon him hay 1. Cor. 3. 11 strawe and stubble which thinges although they shal be burned yet they that haue builded shall be saued because of the foundations In what respect Christ is the foundation of the Church Gen. 4. 15. Gen. 17. 7. Psal 132. 11 Assuredlie Christ is not the foundation of saluation except so farre foorth as it is laid by God for he as the scriptures most plainely testifie gaue and promised him as touching the humane nature to bee the séede of Eue the séede of Abraham the séede of Dauid and the sonne of man that is of Marie Why do we not rather by hay stubble and straw vnderstande to bee noted infinite genealogies vaine bablings vnwritten verities vnseasonable visions allegories and diuers traditions of men which maie or maie not bee beléeued All these thinges although they bée not plaine repugnaunt against Christ yet because they builde not they shall be burned with the fire of the diuine iudgement although that the authors because of the sound foundation from which they departed not shall not perish euerlastinglie But to beléeue that the fleshe of the
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
at Athens 4 266 a Temples Why Temples are consecrated 4 125 a From whence it sprang 4 124 a Temples are not builded vnto Martyrs saith Augustine and why 1 104 a What reuerence ought to bee had of Temples and Churches 4 65 b Of Christians howe they must bée adorned 4 66 ab When the golden vessels beganne in them 4 67 a How we are saide to be the Temples of God and of the holy Ghost 1 103 b 104 a Temperance Howe Temperance is saide to spring by Fortune from an agâ—e 1 156 a Fortitude more worthie than it 3 278 a The obiects therof whereabout is conuersaunt 2 512 a It commeth of the will as of his owne proper cause and her office 1 156 a What it is and the two eâ—tremities thereof 2 412 ab Vnto what purpose it serueth 1 1 b Why it doeth not moderate the pleasures that come by hearing and séeing 2 412 a Temperature Howe farre foorth the Temperature of mans bodie hath power to worke 1 79 b Tempest A part of Athens territorie drowned in a Tempest and howe 1 90 b That spirites can raise them vp 1 90 b Tempt What it is to Tempt God that the same is doone two manner of wayes 2 331 b 332 a And when he is tempted out of Augustine 1 62 ab Of some which Tempt him euen of impudence and contempt 2 332 b Howe Saint Iames is to be vnderstoode that God doth Tempt no man 1 211 ab In what respect he is said to Tempt men 1 192 b The cause why the diuell doubted not to Tempt Christ 1 83 a Afterwhat manner one may craue myracles and yet Tempt not God and what it is to tempt him 1 70 b Temptation Temptation defined with all the causes formall finall materiall and efficient 1 210 ab Euerie kinde thereof commeth not from God and of a kinde of temptation that is to be desired 1 192 b The holie scriptures euerie where ascribe Temptation vnto God and how 1 210 b Augustines iudgement vpon these words Leade vs not into Temptation 1 194 b Temptations The purpose of God in laying Temptations vpon the godly 1 211 ab Against temporall the godlie doe pray and why 1 212 ab Of Temptations which haue a perpetual and deadly end the Godly are not afraide and why 1 212 b Of thrée kinds all which the Israelits vsed against God 2 331 b 333 ab How the gifts of God be knowne in Temptations 3 202 b Distinguished into aduersities and suggestions vnto wicked déedes 1 211 b Whether we may pray to bâ— rid from them since they be of God 1 211 b In Temptations as they be suggestions vnto sinne is either fall or victorie and what we must doe in those temptations 1 212 a Howe the euill may be punished with Temptations from God why 1 211 a Teraphims Of Teraphims and the diuerse opinions of men touching the same 2 358 ab They were images prooued 2 358 ab Laban worshiped them 2 358 b Teraphims taken in euill part in the scripture and that they told lyes 2 358 b Testament Whether the newe Testament and the olde be diuerse 2 586 a 582 b 583 ab 592 b 596 b 4 288 b 101 b They differ only in accidents 2 586 ab How the old is said to be abrogated 2 587 a 4 103 b God promised in the olde the chiefe felicitie to the fathers 2 584 b One and the same league of the olde and new 2 â—96 ab To what end we must read the old 2 607 b Temporall things in the old Testament belong to eternall life 2 595 b 596 a Enemies of the olde 3 184 b 2 362 a 1 41b 50 b The olde Testament proueth the newe 1 41 b. 42 a The Anabaptistes confuted who said that the olde serueth nothing for vs. 3 339 b The time of the newe prophesied 3 353 b Why that should not bee lawfull in the newe that was lawfull in the olde 4 67 b Greater thinges are required in the newe than in the olde 2 369 a Both doe speake of Christ 1 39 b Testaments or last wils Whether the wils and Testaments of such as kill themselues bee good in lawe 2 593 a What are good in lawe 3 113 a Pighius distinction of them 3 139a Fond Testaments and last willes made in poperie 4 30 b 31 a Testimonie Nothing found in the world so vile and base but giueth a Testimonie of God 1 12 b What auncient and euident Testimonies of the Iewes Sibyls God hath giuen to his trueth 2 329 b Th. Thankesgiuing Songs of Thankesgiuing for benefites receiued 3 3â—8 b 309 a Prayer and Thankesgiuing ioyned together 3 309 a Theft Wherein Theft and capt doe differ 2 437 ab Adulterie and it compared and which of them is the greater 2 437a b A definition thereof 2 517a In what cases the same being against Gods law was is permitted 1 â—0 a How the same being a sinne is neither theft nor sinne 2 475 a Howe it becommeth sacrilege 2 514 a Commended among the Lacedemonians 2 475 b Howe in thinges found it is and is not committed 2 437 b 438 a Gods law in some case punished it with death 2 518 a What wee are taught by being forbidden it 2 553a A lesse vice than reproche 2 530 a Whether the sentence of Dauid touching it to be punished with death bee against the lawe of God requiring restitution 2 517 b The head and sum of all Thef is couetousnes 2 517 a Theeues Whether faith and promise giuen to Theeues is to bee kept 2 538 b Whether they or adulterers are more hurtful to the commonweale 2 494 ab A guile vsed by the King of Denmarke for the destroying of them 2 536 ab Thoughts Of troubled Thoughts quiet thoughts and how they appeare 1 83 b Howe euen good Thoughts are occasions of sinning be turneâ— into sinne and in what respects prooued 1 185 b 186 a The diuell cannot know mens Thoughts for that belongeth to God onelie 1 83 b 84 a No impressions arise in the bodie by quiet Thoughts 1 83b Howe God is to be vnderstood to thinke the Thoughts of peace 3 44 a Threatenings Why promises and Threatenings are added to the Lawe 2 â—73 ab Of the Law profitable to the godlie 3 67a Why God doeth eftsoones performe his 3 3â—3 a They are either conditionall or absolute 3 302 ab Thumim Of Vrim and Thumim which shined vppon the brest of the high priest 1 58 b 59 a Ti. Time The cause of Time and by what meanes the same shall ceasse and be taken away 1 120 a Whether motion shall cease if the same haue an end 3 394 b Howe a verie long Time is but short 3 348 b Title Of a good Title and in what respectes the same is saide to bee good in any thing that wee holde 1 56 b 99 a Titles What Titles Church men now adayes vsurpe and take to themselues
by armed force I aunswere First he must doe nothing with furie or blind motion but must be able specially to ouerrule his affections Further he ought to be more easilie intreated in his owne iniuries than in other mens For euen as he is not liberall which giueth of an other mans but rather he which departeth with somewhat of his owne so he is mercifull which rather forgiueth his owne iniuries than he which forgiueth other mens First therefore a Prince ought to weigh with himselfe his calling whether he came to that dignitie by good meanes or rather intruded himselfe by violence and oppression And let him beware that he minde not by the bloud of Citizens to defend that which he naughtily attained to himselfe But if he perceiue and knowe for a certaintie that he was placed in that office by God he ought by all iust meanes to defend himselfe For now he doeth not so much defend himselfe as the Commonweale and the ordinaunce of God He ought in no wise to séeke his owne but the glorie of GOD and safetie of the Church and especially if the enemie be such as mindeth either to destroy or peruert the worshipping of God Cicero is commended because when strength of armes was offered him by which he might haue defended himselfe yet he chose rather to goe into banishment than for his owne cause to shed innocent bloud Albeit in that he afterward repenting himselfe wrote vnto Atticus that he might haue died valiantly he may not therein be allowed for he was not also constant in that which he had rightly purposed Otho the Emperour when he perceiued that the matter tended to the slaughter of Citizens gaue place of his owne accord and that rightly in verie déede Howbeit in that he slue himselfe he cannot be praised But the moderatiō of our Dauid is by all meanes to be commended 2. Sa. 15. 14. for he when Absolon was in armes chose rather to giue place than to set Citizens together among themselues being otherwise readie to execute the will of God howsoeuer it were If he shall say saith he thou pleasest me not I am readie let him doe that which seemeth good in his owne eyes An obiection So these things being diligently considered it is lawfull for a prince to defend him selfe Ierem. 34. But what shall we say of Zedechias the King for he when he had a lawfull calling and was besieged by Nabucad-nezar an Idolatrous Prince and sawe that the Citie and religion should be vtterly ouerthrowen would not yéelde himselfe and for that cause is condemned Some man perhaps will say that his calling might not séeme to bee lawfull sith that the Kingdome might rather haue belonged to Ioachim But this will not I say for in so much as the same Ioachim was alreadie led away captiue it séemeth that of right the succession returned to his Vncle Zedechias Ibidem Howbeit these things appeare more probable vnto mée Zedechias had broken his othe and couenaunt he was an Idolater he had defaced the lawe and religion of God Ouer this God had giuen him commaundement by Ieremie that he shoulde yéelde himselfe but he woulde not obey but set himselfe against the word of God Also it was now time that that people shoulde bée sent into banishment because their sinnes were come to their fulnesse For neither was the king better than the people or the people than the king But what shall wee say of those Romane Popes when two or thrée be created at one and the selfe same time Is it lawfull for them as they are woont to doe to maintaine their election by force and armes It is not lawfull For neither is the succession of them lawfull nor yet the ende good séeing as much as in them lyeth they deface and oppresse the law of God 11 But is it lawfull for the Ministers of the Church to beare armes Whether it be lawfull for Ministers of the Church to warre Look In 2. Kings 11. It is not lawfull For they must auoide all things which may hinder their function And Aristotle in his Politicks saith that two offices must not bee committed to any one man because no man can be fit for both the functions séeing either of both requireth a perfect and whole man Yea and scarcely can there be any one man founde that can well execute the one or the other For first the office of a minister is to teach the people Which function howe great it is by it selfe alone euerie one maie easilie vnderstand Secondly to pray daie and night for the people lastly also to exercise discipline Who is able so to doe these thrée things as he can haue leasure besides to fight Paul vnto Timothie saieth Suffer thou afflictions as a good souldier of Christ 1. Tim. 2. 3. Let no man going on warfare intangle himselfe with the affaires of this life that he may please him which hath chosen him to warfare There is no mā crowned but he which hath lawfully contended He warneth Timothie that he ought to be a good souldier therefore that he prepare himselfe to afflictions For if thou wilt doe thine office rightly thou must of necessitie suffer many things And he addeth No man going on warfare intangleth himselfe with the businesse of this life For both in the Code and in the Digestes Souldiers are commaunded to leaue both the trade of Marchandize and also husbandrie to the intent they may alwayes doe that which they are commaunded But howe much rather must this be intended of the Ecclesiasticall function In holy seruices the Crier was woont to proclaime Doe this to the intent the Priest might vnderstande that he ought wholy to be occupied in holy things The office of a good Pastor is no slight thing which may be executed without singular diligence and attention Ib. ver 5. None shall be Crowned saieth Paul but he that hath striuen lawfully that is he that hath doone euen so much as the lawe commaundeth And Paul in another place 2. Cor. 10. 4 Our weapons saieth he be not carnall but the power of God to cast downe euerie high thing that aduaunceth it selfe against God This is the armour that must be committed vnto Ministers Howbeit if an enemie vpon the sudden besiege the Citie That ministers may sometime take armes and hath euen now laide siege to the walles the Minister of the Church may rightly take Armes and repell violence and doe that which becommeth a good Citizen Notwithstanding when other souldiers shall come he must retire himselfe to his office But this will the Bishops neuer graunt For if any man perhaps shall kill an enemie him they account for irregular And for the proofe hereof they alleage forsooth the fact and example of Dauid 2. Par. 22. 8. God saieth vnto him Thou canst not build a Temple vnto mee because thou hast shead bloud Beholde say they he is forbidden to build the temple because of bloud
diuision of Subiectes 4 324. Whether they maie depose their Princes from their kingdomes 4 325 ab 326 ab In what respectes they must obey their princes 4 285 a Whether it bee méete for them to receiue pensions of strange Princes 4 31 ab Whether it be lawfull for them to rise against their Prince 4 324. Subiection Tokens of Subiection 3 305 ab Two kindes of Subiection politicall and spirituall 4 231 a Who brought Subiection to the Pope first into Englande 4 5 a Substance When thinges are said to be one they differ not in Substance 1 105 b Successe The Successe and euent of things dependeth of Gods wil not of mans neither of fortune nor chaunce 2 254 ab Succession An examination of the Succession in the Popedome 4 80 b 81 ab In what cases it is lawfull to depart from a continuall Succession 4 80 b Whether wee want a iust Succession in the ministerie 4 16 b Succession is accounted in men and not in women 2 242 ab Succubi Of the Succubi and what Augustine saith of them 1 90 a ¶ Looke Spirites Suffer What the Scripture determineth about Aristotles question what a man shoulde Suffer for anie thing 2 292 a What harde haps diuers Ethnikes did Suffer in weighty cases 2 283b 284 b Foure kindes of men noted of Aristotle which Suffer gréeuous thinges and his opinion of them 2 284 b For what good thinges men must Suffer harde happes and of such as haue so doone 2 283 b 284a Praise doeth not alwayes followe them that Suffer gréeuous thinges 2 284 a What it is to Suffer with Christ 3 275 b Sufferance Of sympathie or mutuall Sufferance one with another and what Plutarch writeth of the same 2 364 b ¶ Looke Passion and Patience Sunne Howe the Sunne after some manner maie be said to make darknesse 1 181 ab Superstitions What we must doe when Superstitions are thrust vppon vs. 2 316 a The originall of signes and Superstitions 1 11 a The inconueniences which fall vpon such as defile themselues with Superstitions 2 316 a Gregorie the patron of Superstition 2 343b 344 b Which of the Fathers taught Superstitions 3 240 b What mooueth a great manie to defende and holde with diuers Superstitions as howe and what 1 95 b The Superstition of the cleons reported out of Seneca 1 84 a Supper of the Lorde Of the whole sacramental thing namely of the Supper of the Lorde 4 147. 148. c. The time for the administring thereof is left indifferent to the church 4 210 b Who receiue it vnfrutefully 2 589 b Holie names thereof 4 215 b Of eating it by faith 3 77 b Shamefully abused 2 632 a 633 b Both a sacrament and a sacrifice 4 221 b Ministred in the euening 4 211 a How the father 's called it a sacrifice 4 215 b An antithesis betweene it and the Masse 2 317 ab Why the Supper is celebrated in the morning 4 210 b 211 a Howe the bodie and bloud of Christ bee offered vnto God in the Lords Supper 2 317 b To what ende the Supper of the Lord was instituted 2 318 a Offerings giuen thereat 4 19 a The heresie of the Aquarians touching it 4 53 a Ministred verie homely of a Bishop 4 67 a How manie wayes it may bee called a sacrifice 4 221 b 222 a 172 b That the wordes thereof are figuratiuely to be vnderstood 4 198 b 199 ab Necessarie doctrine of the signe and the thing signified therein 2 589 ab 590 ab c. How Christ bare himselfe in his owne hands in his last Supper 4 177 a ¶ Looke Eucharist Sacrament Suppose What it is to Suppose and what to beléeue 3 69 b 70 a Supremacie The Popes Supremasie prooued disprooued 4 256 b 257 a 229 b 230. 39 b 37 ab 3 b 248 ab 2 632ab 4 35. 36. 244 b ¶ Looke Pope Suspicion A definition of Suspicion howe farre foorth they are to be fauoured 2 533 b It ingendreth a weaker assent than opinion doth 3 57 b What is lawfull therein 2 534 a Sutes in lawe Whether Sutes of lawe are to bee followed of a Christian 4 275b Scriptures which séeme to forbid it 4 278 b Whether they shoulde not be followed in Lent 3 255 b For tryall of them a combat is not lawfull 4 309a Meanes that would be vsed before they be assayed 4 278 ab ¶ Looke Lavve Svv. Sweare Whether it be lawfull to Sweare by Idols or Saints 2 371 b 372 a Whether we may or not because things to come are not in our power against the Anabaptistes 2 375 a Christ did Paul did and Angels did Sweare 2 369 a Why it was not lawfull for Iupiters high priest to Sweare 2 398 b The wordes of Christ Sweare not at all expounded 2 369 ab Swearing Of Swearing both by God and creatures with other circumstances 2 368. 369. c. ¶ Looke Othe Sworde Of the spirituall Sworde and the temporall and which is superiour 4 229 ab It signifieth troublesome times 4 234 a Why it is giuen vnto the magistrate 4 291 a Swordes How the church is saide to haue two Swordes 4 233 b In the Apostles time it had not two 4 234 b Whether Bishops haue the rule of both 4 287 b Swordplay Of the game of Swordplay and what hath béene decreed touching the same 2 39 b Of a kinde of Swordplay farre worsse than the bloudie swordplay of the Heathen 2 391a What Seneca reporteth out of Cicero touching it 2 391 a ¶ Looke Games Ta. Tabernacles Of the feast of Tabernacles celebrated among the Iewes 2 376 a Tawnts When Tawnts are sinnes and no sinnes 2 529 a When they are no contumelies 2 529 a Te. Teachers Teachers are instrumentes of truth but not authors 1 12 a In stéede of Prophets but no Prophets 1 24 a Wherein they do differ 1 18 b Of good and euill Teachers and howe daungerous it is to learne vnder such as be corrupt in religion as also of the contrarie 2 311 ab ¶ Looke Schoolemasters Teaching Wee must not bee feared away from Teaching though wee see men become neuer a whit the better therby and why 1 14 b Of the Teaching of the Holie ghost 2 628 b 629 a The manner of Gods Teaching of vs declared by a similitude or comparison 1 11 b Publike Teaching committed vnto women 4 7 ab 8 a Teares The abide of Teares 3 246 b They are not alwaies the token of true repentance 3 245. 246 b What Teares are not allowed of God 3 246 a Whether Teares are beséeming for Angels 3 284 a After what affections Teares do follow 3 246 a Of theirs which are punished theirs which spake euill of God 3 247 a Diuerse opinions touching the matter of them 3 246 a ¶ Looke VVeeping Temple The dedication of a Temple applied vnto vs 4 123 a Why Salomons was so richlie deckt 4 66 ab 67 b Of the Temple of mercie built