Cor. the .13 chap. Wherfore we must not thinke that if we acknowledge not the Pope for head that for that cause the Churche is troubled yea rather hereof springeth the contention and confusion in the Churche bycause many for that they will haue the Pope to be head do most manifestly stand agaynst the truth Neither is it true that they say how that the Church can not consiste The Churche was long tyme and that happy without a earthly head except all men obey the Pope onely For the Church was long tyme and that in much better state before the Pope obteyned his tyrannycall power Then say they ye will haue no Magistrate in the Churche We will haue gouerners in it but not one onely we wil haue Aristocratia kept in it as Christ hath instituted They on the cōtrary syde obiect that there ought to be but one onely bycause in this place it is written that all thynges were troubled in Israel bycause they had not a kyng But we must consider that the Scripture nowe speaketh so by anticipation for as much as yet there was no kyngdome instituted in Israel Wherfore a kyng is in this place to be vnderstand for a lawfull Magistrate An obiection of the Papistes Thou art Peter c. But leauyng this place they say that Christ sayde vnto Peter Thou art Peter and vpō this rocke will I builde my Church I will geue vnto thee the kayes of the kyngdome of heauen c. These thinges as they will haue them haue a respect vnto one onely and ought to be vnderstand of one whiche should be the head But was not this selfe same thyng sayd vnto others also Vndoubtedly in Iohn Christ sayd vnto them all Receaue the holy Ghost whose sinnes ye forgeue shal be forgeuen Wherfore Peter dyd not alone receaue the kayes of the kyngdome of heauen But they say that it was sayd vnto Peter onely Fede my Lambes Yea but this he spake vnto them all when he sayd Go into the whole worlde Christe is the foundation of the Churche and preache the Gospell to all creatures But where as they boast that this saying belōgeth vnto Peter alone Vpon this rocke I will build my Church it shall not be so sone graūted them For Christ is the foundation of the Church as the Apostle hath taught And there are some of the fathers whiche do interprete that Christ referred these wordes not to Peter hymselfe but to the confession whiche he had made of Christ But graunt that Peter was in some sorte after Christ the foundation of the Churche the same thyng also may we say of the other Apostles forasmuch as in the Apocalipse are rede .12 foūdations of the celestial Ierusalem How there are 12. foundations of the Church But of this matter we haue spoken more aboundantly before and shall haue better occasion hereafter to speake therof onely these thynges I thought good to bryng that it should not be thought that the Papistes had gotten the victory when they obtrude this place to the vnlearned They sent spyes The cause was bycause they had not landes ynough to dwell in and to tyll But howe could this be when as all the land of Chanaan was destributed by Iosua I aunswere that it was in deede geuen vnto euery tribe accordyng to sundry porcions but yet were not the Danites come to theyr full and whole possession Yea we gather by the History of Samson that the Danites dwelled yet in tentes where the spirite of the Lord began to come vpon Samson Farther we must remember that they at the begynnyng were content with tributes which they exacted of those whose landes they should haue possessed But they were made vnto them as thornes and briers For when as they had not driuen them out but dwelled together with them they quickely learned Idolatry of them Wherfore we rede in this boke that the Danites were compelpelled to dwell in the hilly places when they could not discend and possesse the playne But now those hilly places seemed very narrowe for they increased in number and therfore they neded more roome to dwell in The promise of GOD was not weaker thē the enemyes of the Hebrues If thou shalt say was the power of the enemyes of greater force then the promise of God No vndoubtedly For it was not the enemyes that excluded them out but they hyndred themselues for that they followed Idolatry Wherfore GOD punished them and longe tyme draue them backe from the possession of their portion That thyng therfore whiche happened is to be ascribed vnto their impiety and not to the strengthes of their enemyes And to the promise of God was ioyned a condition namely if they should abyde in the lawe of God Their wickednes was the cause that God did not straightway performe his promises They sende spyes to spye out for them some commodious place in the playne They send out fyue spyes Mikstsothim which is frō theyr coastes they ar signified to be in extremies which may taken two wayes namely that these spyes were either of the basest sort or of the highest For either of these in their order ar extreme They wer in deede valiant and warlike men but peraduēture obscure wherby they might be the more vnknowē of their enemyes For they the ar noble ar more easely knowen Cōtraryly other thinke that it is declared that they were most honest most noble bycause spyes ought to be wise men such as haue good skil in warlike affaires Homere writeth that Vlisses was commaūded to be a spye Homer◠and that he in the apparel of a beggar went thorough Troy Moses also sent Iosua Chaleb which were very excellēt men to searche out the land of Chanaan But whether they were of the basest sorte or of the hyghest it helpeth not much vnto the matter And paraduenture this opinion is more simple namely that they were sent from the vtter partes of the places wherin the Danites dwelled They came to the house of Micha By a by way as it is thought not the right way as their iorney lay For it is very likely that there was in the place an Inne wherunto men out of euery quarter resorted vnto the idole So we see it happeneth in the Papacy for in places where superstitious Pilgrimages are had there are many Innes builded as at Humbert and at Maria Lauretana The spyes laboured with the yong mā the Leuite after they knew his ministery to aske an oracle for thē And he answereth thē in the name of Iehouah whē they asked him by this word Elohim Those men were wise witty Howe they knew the Leuite by hys speeche For when they heard the yong mā speake they perceaued he was a Leuite And althoughe all the Israelites spake Hebrew yet were there sundry formes of speech amōg those tribes Wherfore we haue before heard that the Ephraites wer knowen by the pronūciatiō of this word Siboleth They
without an heade in it And when we speake of the head of the Churche we must keepe our selues in the Metaphore and as it should be absurde and monstrous for one man to haue two natural heades so shal it be iudged as portentous for the Churche to haue two Metaphorical that is spiritual heads We must alwaies wheÌ„ we entreate of any thing persist in the same order and kinde which thing if wee doo not obserue we shal easily be deceaued by equiuocation But let vs returne to the Pope Of the keyes foundation of the Churche who least he shoulde seme to be destitute of testimonies of the holy scriptures taketh two places out of them Whereof the one is Vpon this rocke I wil builde my Churche and wyll gyue the keyes c. But that place pertaineth to al those which confesse the verity of faith for Peter when the Lord demaunded what the Apostles beleued of him aunswered in the name of them al that he was the sonne of the liuing God Wherefore that which Christ speaketh vnto him pertaineth to all them whych together wyth him beleue and professe the same selfe thing For the keyes are geuen vnto the Church And in Iohn the Lord after his resurrection gaue them vnto all them at the last also when he should ascend vp into heauen he sent them all alike to preache throughout the world And as touching the fouÌ„dation the Church hath no other foundation but Christ For Paul vnto the Corinth sayde No man can lay any other foundation then that which is already layde How the Apostles are called foundations of the Church which is Christ Iesus And if at any time the Apostles be called foundacions of the churche that is to be vnderstand bicause they in the first time of the Churche cleaued vnto the foundation as the first and greater stones not bicause the Churche leaned vnto them as to the principal foundation The other place which they bring out of the scriptures is Not onely to Peter was the coÌ„maundement geuen to feede the flocke of Christ bicause Christ saith vnto Peter feede my Lambes But they are excedingly deceaued for it was not the office of Peter onely but also of the other Apostles to feede the flocke of the Lord. But it was so sayd peculiarly vnto Peter bicause he had denyed the Lord thrise and therefore he might haue seemed to haue fallen from the fellowship of the Apostles vnles he had of Christ bene restored by certaine woordes And that not onely he but also other ought to feede the shepe of Christ his own woordes testify which be writeth in his Epistle wher he admonisheth other Ministers to feede the flocke of the Lorde But graunt that the Lorde gaue vnto Peter anye principal thing what hath the bishop of Rome common with him Let hym declare his spirite and as Peter hath labored for the Church let hym also labour which thing if he performe then wil we acknowledge him not as an vniuersal bishop but as a good Minister of Christ The spirite of Christ is not bouÌ„d to chairs He sayth that hee hath the chaire that Peter had What seate I pray you speaketh he of The holy ghost is not bounde to seates But graunt that it were so Antioche had Peter sitting in it before Rome had For that church he planted and long whyle gouerned But they say that he was slayne at Rome But the Iewes crucified Christ himselfe at Ierusalem which is a thing of greater waight Wherfore if we should follow this argument the bishop of Ierusalem should be preferred aboue all other Yea and Peter as it is written to the Galathians was not the Apostle of the Gentiles but of circumcision as it was agreed betwene Paul Iames Iohn and Barnabas Neither do we euer reade that Peter prescribed the other Apostles any thyng or that they depended of him Yea Paul most manifestly testifieth that he receaued nothing of Peter Farther it is certaine that Peter was slain vnder Nero Iohn liued euen to the time of Traiane And they say that Cletus Linus and Clemens succeded Peter at Rome What then shal we thinke that Iohn the Apostle was subiect vnto Clemens And of necessity he should be so if the Byshop of Rome be the vniuersal head or general bishop But who wil say that this may be suffred Moreouer An Epistle of Clemens lyes may be confuted with lyes Our aduersaries bring the Epistle of Clemens which is a fained Epistle as a thing certaine We wyl gratefy theÌ„ in this thing Clemens Iacobo â—ratri domini Epis copo EpiscoruÌ„ regnanti Ecclesiam que esi Hierosolymis omnes que suÌ„t vbique Dei prouidentia and we wyll now graunt that to be true which is false Let them marke his superscription which is written after thys maner Clemens to Iames the brother of the Lord by the prouidence of God the bishop of bishops gouernour of the Church which is at Ierusalem and of al the Churches euery where What wyl they say here The bishop of Rome ascribeth his title vnto the Byshop of Ierusalem and attributeth this vniuersall charge of all Churches vnto him and not to himselfe This argument maketh verye muche agaynste those which haue vnto the Churches obtruded this Epistle for true ratefied it But that can nothing hurt vs which is takeÌ„ out of that epistle against our doctrine For we know that it is a fayned thing as that which was neuer alledged by any of the fathers And in it the same Clemens affirmeth that he hym selfe wrote the litle booke called Itenarium Perri which booke as it is said in the Decrees is counted among the Apocripha bookes But of this thing I haue spoken sufficient these thinges haue I rehearsed onely that we might vnderstand howe much Gideon is to be preferred before the Antechristes of Rome Whither the gouernment of God bee excluded by humane Magistrates Here is put forth an other question whether the rule and gouernmeÌ„t of God be therfore excluded bicause the Magistrate of a publike wealth or of Aristocratia or of a kingdome is geuen vnto a man The cause of the doubt is bicause when it was sayd vnto Gideon Thou shalt raygne ouer vs he answered I wyl not raygne ouer you but the Lord shal raign ouer you It is not hard to dissolue this question proposed forasmuch as the administration wherwith God gouerneth publike wealthes hindreth not the Magistrate which is his Vicar Minister And assuredly God raigned together with Dauid and Iosias and the Israelites at that tyme had a certaine Magistrate and one of their own with whom also God himselfe also gouerned Wherfore the wordes of Gideon do not teach this that God cannot raigne there where as is a lawfull king But this thyng onelye he regarded that the present state of thinges whiche was instituted by God When God is sayd to gouerne pub wealthes ought not to be altred
writeth Euen as welles the more they are drawen the better they are so vndoubtedly are the wordes of God for the more diligently they are handled and vsed the more plentiful fruit is by them receaued therfore I tooke in hand to interpretate this history And although I am not ignorant that you do so abound with the most learned woorkes of other men that ye neede not thys my commentary yet to that I answer that to riche men also are debtes payde and giftes are geuen vnto kinges who otherwise are more riche Who is more riche then God himselfe Vnto whoÌ„ neuertheles al the godly do both geue thankes also to their power referre thankes Wherefore I doo not offer vnto you thys slight gift bicause I thinke that ye haue neede thereof but that your benefites should not remayne with me longer then is meete as though they wer neglected Farther that we might be styl more and more bound together in amity For these duties are certayn common bondes wherwith men are pleasauntlye and profitably bound together betwene themselues I haue in deede bene long in your debt yea rather I shal alwayes be in your debt for I shal neuer be able to pay al that I owe vnto you wherfore I wil gladly be perpetually in your debt And wil with great pleasure alwayes behold keepe and preserue your benefits layd vp with me so that they shal neuer dye nor neuer at anye time slyp out of my mynde So fare you wel most worthy and noble men God the father of mercy encrease prosper and for euer blesse you together with your publike wealth Church and Schoole in al good thinges through Iesus Christ our Sauiour Amen At Tigure the .22 of December 1560. ¶ Places of the scripture which here and there a man shall finde in these CommeÌ„taries expounded or learnedly and wittely alledged wheras the first number signifieth the chapter the other the verse or verses of the same chapter as they be distinguished and set foorth in the Byble printed at Geneua the most expedite and ready way for speedy finding of the same GEnesis 1.1 In the begynning 262. b 6.2 The sonnes of God saw the daughters of men that they were faire 15. b. and .285 33 18 Iaacob came safe to Sechem 159. 47 22 Onely the land of the priestes bought he not 264. Exodus 12.12 I wyll pas thorow the land of Egipt 128. b 20.13 15. .16 Non dices falsum testimonium 39. b Non furaberis NoÌ„ occides 39. b 20 16 Thou shalt not beare false wytnes c. 87. b. 22 16 .17 If a manne entyse a mayd that is not betrothed 284. b 33 11 Face to face Deuter. 5.9 Visiting the sinnes of the fathers vpon the children c. 178. b. c. 181. b 7.1.2.5 When the Lorde shall geue the land into thy power 245 24.3 .4 The first shal not take agayne a wyfe repudiated after the second husbands death or diuorsment 250. 1. Kings 3.16 There came .ii. harlots vnto the king 233 4. Kings 5.18 Herein the Lorde be mercifull 50. b Ezra 7.24 No tole tribute or custome to be laid vpon the priestes 264 Psalme 2.11 Kynges serue the Lord. 54. b 15.4 He that sweareth to his hinderaÌ„ce chaÌ„geth not 85 b. 86 b 33.16 The kyng is not saued by the multitude 91. b 50.18 If thou sawest a thiefe 232 73.2 My feete were almoste moued 142. b. 14â— 170. b 78.49 Vexation by sending oute of euil angels 128. b 82.1 God standeth in the assembly of the Gods 267. b 91.1 He that dwelleth vnder the helpe 247 102.22 When the people shall be gathered together and kynges to serue the Lord. 266 111.10 Feare of the Lorde is the beginning of wysdome 246. b Prouerb 18.23 He that retaineth an aduoutrous woman is vngodly and a foole 249. b Esay 7.12 I wyll not aske nor tempt God 131. b 66.3 He that sacrificeth a sheepe is as if he slew a dog 206. b Ieremy 1 10 I haue appoynted thee ouer nacions and kyngdoms 262. 31.31 I wyll make a newe couenaunt 74. b Ezechil 17.13 King of Babel had taken an othe of Zedechias 85. b 18.20 The sun shall not beare the iniquity of the father 179. Daniel 4.24 Peccata tua elcemosynis redime 72. Hosea 1.2 Take thee a wyfe of fornications 233. b 6.6 I desyred mercy and not sacrifice 194. 8.4 They haue set vp a king but not by me 256. b Ecclesiasti 16.14 He wyll make place to al mercy 272. b Baruc. 6.3 When ye shal se gods of gold and syluer 51. Mathew 5.16 That they may se your good works glorifi 157 b 5. 18 If thy hande foote or eye offend thee cut it of 46. 5.23 If thou bring thy gift to the altar 206. b 6.1.2.5 To be sene of men 153. 6.22 The light of the body is the eye 153. 7.1 Iudge not that ye be not iudged 277. b 9.30 See that no man know it 10.37 He that loueth father and mother more theÌ„ me is not worthy of me 265. 12.20 A brused reede shall he not breake 134. 14.6 But wheÌ„ Herods birth day was kept the daughter of Herodias daunced 287. b 15.4 Honour thy father and mother 189. b 16.18 Vpon thys rocke I wyll build my church c. wyll geue the keyes 149. 17.20 Faith as much as a graine of musterd seede 130. 17.21 This kinde goeth not out but by prayer and fasting 276. 19.28 Ye shall sytte vpon twelue seates 175. 21.31 Publicans harlotes shall go before you into the kingdome of heauen 232. b 23.24 Strain at a gnat and swalow a camell 201. b 25.41 Go ye cursed into euerlasting fyre prepared for the deuyl and his angels 208. b 26.4.5 The syxt houre 166. Marke 10.4 Moses suffered to write a bil of diuorcement 233. b 15.25 The third houre 166. Luke 18.13.14 Publican prayed and departed iustified 207. b 22.38 Behold here are two swerdes 259. b 22.35 When I sent you wythout bag or scrip dyd ye at anye tyme want any thing 260. 24.39 Feele and see for a spirite hath not flesh 209. Iohn 6.15 They would come c to make him a king 147. 8.44 The deuil wheÌ„ he speaketh a lie he speaketh of his own 167 9.31 God heareth no synners 78. and. 207. 18.11 Put vp thy sword into thy sheath 260. b 20.26 The dores being shut 211. b 21.15 c. Feede my lambes 149. Actes 7. â—0 An angel of the Lord in a flame 120. 10.25 Cornelius met Peter and fel down at his feete 69. b. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41. b 21.25 Paul was purified 51. b. 15.29 That ye abstain froÌ„ things offred to Idols 229.233 b. Romains 3.8 Why do we not euil that good may come thereof 39. and. 253. 6.23 The wages of syn is death 272. b 9.3 I would wysh my selfe seperated from Christe for my brethren 253. b 11.29 Giftes and calling of God are without repentance 188. b 12.19 Vengeance is mine
consecrated your handes so farre was it of that they shoulde be depriued of the holy Ministery But the Pope saith that Dauid for shedding of bloud was in the olde tyme prohibited to builde the Temple But in this place we muste marke the misterye wherin Salomon shadowed Christ the peacable king For he was by hym expressed whiche hath gathered together the Churche the true Temple of GOD without weapons vnto the true and euerlastyng peace But bloude beyng iustly and ryghtly shed Bloud shed iustly rightly restraineth not from the holy ministery restrayneth not from the holye ministery For Pinhas who was hygh Priest thrust thorough two moste vnpure whoremongers Elyas a man of the stocke of the Leuites slew with hys owne hande the Prophetes of Baal And Samuell a man of the same tribe dyd hymselfe kyll Agag the king yet neither of them both were reiected froÌ„ theyr office Neither do I therfore speake these thyngs to commend the promotyng of murtherers vnto holy orders but thys only I oppugne that euery slaughter euery murther maketh a man so irregular as these menne saye that he can not be ordeyned a Minister of the Churche What if a man haue bene a Iudge or a Magistrate or in iuste warre hath fought for hys countrey can not he therefore be ordayned a Minister of the Churche Peraduenture he hath obteyned excellent giftes of God and is endewed with singular doctrine adorned with a pure lyfe instructed with dexterity of gouernyng and godly eloquence can not the Churche as these men most absurdely thynke vse hys gyftes Vndoubtedly that was not obserued in Ambrose he was seruaunt vnto Cesar and decided matters in the lawe beyng Pretor of Millan and yet was he by violence taken to be a Byshop I knowe that Paul requireth that a Byshoppe be no striker but no manne doubteth but that that is to be vnderstande of an vniuste murther or violence But what should a man here doo all thynges are by the Papistes handled supersticiously Nowe the thirde cause why Lictores and hangemen are euyll spoken of is this bicause very many of them liue wickedlye and filthy and were before tyme noughty men Aristotle Howbeit the office defileth them not but rather by they re faulte they pollute an excellent office Aristotle in his .6 boke of Politikes the last chapter sayth that good men abhorre this kind of office namely of punishing of meÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bycause it hath a hatred annexed vnto it For they doe oftentimes incurre the hatred of men But in my iudgement a good and godly man ought not for that cause to abhorre his administration I remeÌ„ber an aunswere of Chrisippus A saying of Chrisippus who being demauÌ„ded why he excercised not the office of a magistrate If I excercise it not rightly sayd he I shal displease god but if I do rightly I shal displease men but I wil do neither of both He semed to some to haue aunswered very prudently but me thinketh he answered folishly For he should rather haue aunswered coÌ„trarily that the publike welth ought to be gouerned and that rightly to please both God and good menne but a wise and good man muste not haue a respecte vnto wicked men By these thinges it is now manifestly shewed that Gidion in that he himselfe killed the kinges of Madian committed nothing that was not decent for him neyther that he commaunded his sonne to do any fylthy acte 22 Then the men of Israel sayd vnto Gideon Reigne thou ouer vs both thou and thy sonne and thy sonnes sonne bycause thou hast deliuered vs out of the hand of Madian 23 And Gideon aunswered them I will not raygne ouer you neither shall my chyld reigne ouer you the Lord shal raigne ouer you The people â—eceauinge a benefite at Gideons hand would haue made him king that they might not be couÌ„ted ingrate But seing gratitude is a vertue it ought to haue no vniust thing ioyned with it whiche these men obserued not For they appoynted not theyr kyngdome by the lawe of god In Deut. the .27 chap. it is written that he should be a king whom god had chosen It pertained vnto god to elect a king Neyther perteined it vnto the people to appoint a kinge whome they would Wherfore that which they doo now is not frely to geue any thing that is theyr owne but to geue the which is an other mans The right to appointe a king belonged to god and not vnto men which thyng also Gideon wysely saw neyther was Christ ignorant therof when they which were filled with bread came vnto him to create him a king Christ refused a kingdoÌ„e offred vnto hym What manner of men the olde Romayne bishops were he wayghed the maner of his vocation and for that his kingdome was not of this worlde and vnderstoode that they vsurped an other mans right and were not moued therunto By iust causes he put of from himself such a burtheÌ„ The same things happened in a maner vnto the bishops of Rome Which at the beginning were holy for very many of theÌ„ wer notable by constancy of faith martirdom Farthermore their church was kindled with feruentnes of charity towards the poore most liberal so that it sent almes euen into the east part to the Ilands and metalle places where the holy confessours of Christ liued in exile All which thinges got that chaire much fauor and grace with the faithful Gregorius Wherefore the supreame power and kingdome in the church was in a manner offred some times vnto those bishops which they like Gideon refused with a great spirite singuler modesty Of which thing also what Gregorius the b. of Rome iudged I will briefly declare In his .4 boke of Epistles in the .32.34.36.38 .39 Epistles he of that matter writeth at large both vnto Mauritius the emperor and also to Constantia Augusta likewise to the Patriarkes Alexandrinus and Antiochenus yea and to Iohn the Patriarche of Constantinople and lastlye to Anianus Deacon of the same church In the time sayth he of Pelagius my predecessor Ioannes Constantinopolitanus when he had assembled a sinode by an other pretence claymed vnto him self the title of the vniuersal supreame Patriarch which thyng Pelagius toke in euil part and therfore made the acts of that Sinode frustrate Farther he commaunded his Deacon which was his deputye whome he had with the Emperoure that he should not communicate with Iohn being so arrogant and proud Gregorye succeded Pelagius and decreed the same things writing vnto the emperor sayth Peter the chiefe amonge the Apostles neuer called himselfe vniuersall Apostle and neuerthelesse Iohn byshop of Constantinople now goeth about to cal him selfe the vniuersall Patriarch straightway he crieth out O times O maners And this reason he addeth to these things if the vniuersal head be so ordeyned of men by the ruine or corruption of such a head the church also shall perishe together Of this place
of Dan sought theÌ„ an inheritauÌ„ce to dwell in for vnto that tyme their inheritauÌ„ce had not fallen vnto them among the tribes of Israel 2 Therfore the childreÌ„ of Dan sent of their famely fyue men out of their coastes valiaunt men out of Zora and Eshtaol to vew the land and diligently to searche it out they sayd vnto them Go searche out the land Then they came to mount Ephraim to the house of Micha and lodged there 3 And when they were nyghe the house of Micha they knewe the voyce of the younge man the Leuite and they turned in there and sayd vnto hym who brought thee hyther What makest thou here and what hast thou to doo here 4 And he aunswered them Thus and thus doth Micha vnto me and hath hyred me to be his Priest 5 And they sayd vnto him Aske counsell I praye thee of God that we may know whither he will prosper the way wherby we walke 6 And the Priest sayd vnto them Go in peace Your waye whereby ye walke is before the Lord. In that it is sayd there was no kyng in Israell is signified that it is not to bee meruayled The Danites were left destitute of their brethren that Religion and the Publique wealth was then troubled There was no Magistrate which shuld iustly haue punished these sinnes By this place is vnderstand that the Danites wer left destitute of their brethreÌ„ when they should get their possession whiche thinge vndoubtedly should not haue bene done for they ought euery tribe one to haue helped an other in getting their inheritauÌ„ce For so had Moses Iosuah prescribed them before but the Israelites forgettyng theyr brethren studyed euery man by himselfe for his owne commodity and profite The vtility of a Magistrate Hereof sprang Idolatry and the takyng away of other mens goods bycause there was neither kynge nor Magistrate to restrayne these euilles Hereby we maye knowe howe muche a Magistrate is to be made of Who if he bee good then keepeth in he good order both the publique wealth the worshyppyng of god For he is the keeper as wel of the first table as also the latter Neither hath he a care onely for the bodyes of his Citezins but also for their soules And howe ill soeuer the Magistrate be yet to defende the common society of men he many wayes profiteth the publique wealth But now al things were decayed bycause the publique wealth was destitute both of a king also of a Magistrate They were not depriued of this good thyng by the institution of God but by theyr owne sinne whereby they were deliuered into the power of the Philistines An obiectioÌ„ touching the primitiue Churche But thou wilt say did not Christian men so in the primitiue Churche For they had not their Magistrates but were most cruelly vexed of tyrannes That is true in deede but in the meane tyme they had very excellent Ministers of the Churche and therewith all most aboundaunt and greate benefites of the holy ghost And when the Apostles wrought wonderfull miracles there seemed to be the les want of a Christian Magistrate Paul by a great power of the holy Ghost made blind Elimas the sorcerer Heresies increase vnles the Magistrate represse them Peter slewe Ananias and Saphira They deliuered vnto SathaÌ„ such as were past correction Howbeit in the meane tyme increased many heresies bycause there was no Magistrate to keepe them downe euen as now in Israel when they wanted their princes Idolatry crept in Afterward wer geuen vnto the Church both Christian princes Magistrates and therewithall there ceased such giftes of the holy Ghost bycause they seemed not so necessary when Christian Schooles Christian Phisitions and Christian Iudges happened vnto the Churche ¶ Of the head of the Churche THis place the Papistes obiect vnto vs An obiection of the Papistes thinke that it maketh very much to establish their tyraÌ„ny Se say they hereof sproÌ„g so many sectes heresies amoÌ„g you bycause ye haue not an Ecclesiastical Magistrate for that ye haue fallen froÌ„ the onely head of the Church Wherfore that the state of the Churche may be the quieter there must be one head therof in earth But we neither wil nor may suffer this bycause it is manifestly repugnant vnto the word of God We acknowledge one head of the Church that is Christ from whom we fele that both lyfe spirite floweth and spreddeth abrode into all the rest of the body But they say there must also be an other head of the Church For Christ say they is the head as touching the soule and iustification But there must be an other head also concernyng the retayning of outward rites and ceremonies for the wedyng out of heresies to vnite Churches together To this we say that it is sufficient that euery Church haue his minister or Byshop who may dispense the word of God and the Sacramentes retayne discipline as much as may be But that there should be some one man to gouerne all the rest neither is it necessary neither ought it to be suffred bycause as I haue sayd the head is from whence lyfe and spirite is deriued into all the body And such a head is Christ onely God woulde haue in the Churche not one Minister onely but many And we must marke the institution of GOD who would haue many Ministers in the Churche For so is it written vnto the Ephesians Christ hath ascended into heauen and hath led captiuity captiue and geuen gyftes vnto men And that we should vnderstande howe he hath geuen them it is added Some he hath gâ—uen Apostles some he hath geuen Prophetes some Euangelistes some Pastors and teachers for the renewyng of the saintes into the worke of administration for the edification of the body of Christ wherfore to builde the body of Christ God wil haue many and sundry gyftes of the spirite and Ministeryes retayned in the Churche Let these men euery one execute his office let them conferre together if there happen any controuersy and if neede be let them assemble together to Synodes But that euery controuersy should be referred vnto the Byshoppe of Rome and that all men shoulde obey the Pope onely it is intollerable and vtterly Tyrannicall Neither doo the Popes contayn themselues Popes do also chauÌ„ge the institutions of God to excercise power onely in outwarde thinges but also they chaunge the institutions of God and rules of religion Which thyng we haue now had experieÌ„ce of to the great hurt of the Church It is a very good saying whiche the Apostle hath vnto the Romanes in the .12 chap. Euen as in one body we haue many meÌ„bers but all meÌ„bers haue not one the selfe same office so we being many are one body in Christ euery one the members of others hauing sundry giftes according vnto the grace geueÌ„ vnto vs. And the same things in a maner are written in the .1 to the
Repentaunce consisteth in twoo poyntes 61. b Repentaunce is not perfect in vs. 175. b Repentaunce is somtimes openlye to be renued 63. b Repentaunce and amendement is geuen of God 73 Repentaunce bringeth not alwaies the former good state again 65. b Repentaunce of God how 70 Repetition of periodes in the scripture 105 Repetitions in speeche are to purpose 109 Reprobate are forsaken of God before they forsake him 33 Reprobate why they be tempted 34 Reprouing lawful 37 Resisters of Gods vocation differ 1â—5 b Reubenites trade and country 108 Reuenging of a mans owne iniuries 31. b Reward handled 272 b Rewardes may lawfully be set for good deedes 23. b Rewardes may be respected in doing well 23. b Rhetorike profitable in war 36 Riddles in feastes 218. b Right of war 186 Rites and ceremonies neede not be al alyke euery where 54. b Riualty 143. b Riuer swellyng at the battayle of Sisara 109 Rochesters false argument 148. b Rocke in the scriptures signifieth oft a castle or fortres 273. b Rome builded when 3. b Romes dignity caused the Byshop thereof to bee preferred before other 148. b Romaynes in the primatiue church communicated euery day and yet were maryed 94 Romaines neuer had peace aboue xl yeares at once 83. b Romaynes compelled their Consull 91 Romaines punished their Citizens onely by banishment 146. b Romish prouerb 85. b Romulus in Ezechias time 3. b Rule firme of inuocation 129 Rule of our actions is the woorde of God 129 Ruth the doughter of Eglon. 83 S. SAbboth day to daunce in 287 Sabboth endureth from euening to euening 277. b Sacramentes of the Elders and ours were all one and differ in outward simboles signes 273 Sacramentes all one in both testamentes 74 Sacrament and Sacrifice may be both in one thing 64 b Sacrament sacrifice differ 63. b Sacramentes and miracles are after a sort lyke 129. b Sacramentes consist by the word of God 91. b Sacrifice handled 206. b Sacrifice defined 63. b Sacrifices of the Elders what they signified 194. b Sacrificing in other places besides the Tabernacle 205. b Sacrifices of the law what profit they had 273 Sacrifices kyllyng signified c. 6â— Sacrifices of Christians 207 Sacrifice hath twoo special properties 64. b Sacrificer is more acceptable vnto God then the Sacrifice 206. b Sacrificing belonged onelye to the Leuites 123. b Sacrifices for the dead 277 Sacrifice for quicke and dead 50 Sacrifices of Ethnikes agre more with Gods sacrifices then the Masse with the CoÌ„munion 50. b Sasconduit 86. b Saintes whether they beholde all thinges in the glas of the deuine essence 68. b Sayntes sometimes not to bee followed 4 Salomons syn 54 Salt sowing 170 Saluation is the gift of God 182 Salutacion of the Hebrues 114. b Samson had fayth 235. b Samson onely appointed a Iudge before his birth 200. b Samsons mother coÌ„pared to Mary the virgin 201 Samuel of the posteritye of Chore. 182 Sanctified in the wombe .. 103. b Sangar 91 Sapor king of the Persians 12. b Sassias monstruous lust 21 Satisfaction for synnes is not by death or martyrdom of men 195 Satisfaction is not in fasting 279 Scoffing punished 144. b Schoole maysters shoulde bee godlye 45. b Schoolemaister traitor 37. 39. b Schoolemens inconstancy 119 Schismes what 197. b Scots matrimony 20. b Scriptures came from God and their authority 5 scriptures whether Iewes haue corrupt 57. b Scriptures verity 226. b scriptures diuersly deuided 1 Scriptures is rather to be beleued then miracles 131 Scriptures terme thynges sometymes according as men vse commonly to speake 217. b Scriptures neuer attribute that to God whiche in a man is of it selfe vice or of his owne nature synne 142 Sechems situation 159 Sechemites synnes 157 Secrets reueiled by droÌ„keÌ„nes 164 secretes reueiling death 37 Secretes are not rashly to be communicated to a mans wife 221. b Secundum quid ad simpliciter 256. b Security handled 246. b Security laudable 247. b Securitye of the fleshe pernicious 244 Sedicion handled 197 Sedicions springeth oft of settyng forth of true piety 124. b sedicious persons who 197. b Seyng of God or angels 117 Seing of God by men 118 Senadrim 1. b Sences cannot know God 118 Sences when they may be receaued 209. b Sences are not deceaued in seyng of angels 210. b SeÌ„sible things distinguished 209 b Sepulchres of dead men watched 139. b Sequences and fained hyms 103. b Serapions act for Communion vnder one kinde 190 Sermon of a Prophet 113. c Sermon must be taken out of the scriptures 61 Serpents of the carkas of a man 218 Seruantes sometimes wyser then their maisters 250. b Seruitude 80 Seuen a number of fulnes 179 Seuerity of God toward hys enemies 112 Seuerity to much against the Beniamites 280 Seuerity in a mans own cause not commendable but in Gods necessary 31. b Shadowes of the old law are remoued but the things shadowed remayne 47. b Shaphat interpreted 1. b Shauing of heades 201. b Shepherdes vsed watches 139. b Shew of yll how far it is to bee auoyded 38. b Shipwrack cruellye dealt with in certayn regions 235. b Shratâ—tide 279. b Sibyllas verses 58 Sicarii 166 Sicera dronke 202 Sicles valew 238 Signe desired by Manoah 204. b Signe required by Gedeon 116 Signe may be required to strengthen our fayth 126 Signes haue the names of the properties of things oft times 62 Signes are called lyes why 127 b Silence enioyned to wemen in the church 93 Silla eaten of lice 13 Siloh was in mouÌ„t Ephraim 252 Simbole or Crede is called the tradâ—tion of the Church 43 Similitudes force in reasonyng 234 Sinnes in .4 degrees 179. b Sinne entred by man and not by God 167 Sinne seperateth vs from the familiarity of God 117. b Sinnes are not equall 53 Sinnes punished by sinnes 248. b Sinnes of committing and omyttyng 63 Sinnes former by latter sins punished 79 Sinne cured with sinne 168. b Sinnes cannot be auoyded by vs. 73 Sinne is not therfore excused bycause it is publike 254. b Sinnes haue their weighte by the law 53 Sinnes are yll and good in diuers respectes 166. b Sinne is syn bycause it is againste Gods woord 233. b Sinne no synne when God commaundes it 39 Sinne whether God be the cause thereof 78 Sinnes reward is death 194. b Sinnes cause is not to be layde to God 167 Sin how it depeÌ„deth of god 166. b Sinne punished with sinne 11 Sinne is not to be committed to auoyd synne 253 Sinne is euer to be auoyded let folow what wyll 253 Sinnes of the Israelites 40. b Sinners punished by God two maner of wayes 11 Sinners punished by the same thinges wherin they transgres 61 Sinners ar not excused by the working of God 79 Sinners ought to cal vpon God 78 Sinners whether God heare 207 Single life for Ministers 94 Singuler for plural 109. b Singing in the church 102. b Singing dauncing alike 286. b Sircius a Romain forbad mariage of Ministers 94 Sisera a