inserted into the Common places you shall find the Disputations which he made at Oxford with certein learned aduersaries of the Gospell and also a notable sermon of reedification of the church and some learned epistles neither in the Latine booke nor before extant in print but brought to light by mine owne industrie and diligent search And least anie should mistrust that I being not exercised in the studie of diuinitie might not be able to performe so great a charge and faithfullie to translate so notable a worke wherein is comprehended so manifold learning so incomparable knowledge and so diuine vnderstanding especiallie I liuing in the Court as it were in continuall peregrination and as a Rechabit among the children of Israel I thought it good for the satisfieng of you my deere and welbeloued brethren in the Lord to let you vnderstand that although the time of comming foorth of the booke were hereby prolonged yet the faithfull translation of the same was nothing hindered For by this meanes I had fit oportunitie to confer and examine the same with sundrie persons of great learning and iudgment neither did I presume to bring it into light before I had found out the perfect sense of euerie thing and was fullie resolued in euerie word clause and sentence which was hard or doubtfull And herewithall adde that what want of skill soeuer might be ascribed vnto me that hath my care and diligence fullie supplied Wherefore all godlie Readers being by this means persuaded it shall be verie profitable for them to bestowe some time in the studie of this booke whereby perhaps the better learned themselues may more readilie with greater light discerne the hardnesse and doubtfulnesse which otherwhile appeereth in the Latine booke especiallie where some of the ancient fathers be cited Whereby also the lesse skilfull and learned sort by applieng their minds to the reading and remembring of those things which they shall find herein shall be fullie satisfied in the greatest matters and be able to stop the mouthes of the most learned aduersaries in the cheefest controuersies of religion And for this cause would I exhort the ministers of the word not to let passe so good an occasion Whome in the name of Iesus Christ I exhort that they hauing taken vpon them so weightie a charge will not be negligent in their excellent vocation but will wholie dedicate themselues daie and night to all maner of godlie readings necessarie for their function For the better performance whereof if they doo not knowe how to order their studies and to benefit the church I haue at the end of this Preface set downe a breefe waie and example for them to follow with the right vse of common places of the scripture Wherewith if euerie one bicause of my breuitie shall not thinke himselfe satisfied I refer them which vnderstand the Latine to Hyperius an excellent writer to this purpose in his booke De ratione studij Theologici where they shall bee fullie instructed And when they are by this maner of meanes made fit harolds to proclame the name of the Lord in Sion I would desire them and all other which seeke the truth and would gladlie haue the church of the Lord to be restored to the right forme that God hath prescribed in his holie word that they will set to their hearts and hands to the building vp of the same and indeuour by all meanes possible to reduce the wandring flocke vnto their owne sheepefold And first of all ye my good Lords whome I honour reuerence and obeie in my heart with all dutie and seruice ye to whom the seruant of God our deare Souereigne hath committed the sword of gouernment ye which be the nurses and pillers and defenders of the English church ye which be vnto vs as Moses Iosua and Samuel to the children of Israell continue ye the great care and zeale that ye haue alwaies borne to the true religion and prouide that both by the faithfull execution of hir Highnes lawes and by the vertuous example of your owne life the church of England may be commended and well spoken of among all nations But principallie I beseech you put to your helping hand that the Bishops pastours and all others that haue anie commission to gouerne the church and causes ecclesiasticall be so chosen as their godlines of life be of all men allowed their soundnesse of doctrine cleerelie approoued their boldnesse in professing throughlie well tried their gifts of edifieng of all men perceiued and which seeke not for the desire of honour but receiue for edification of the church the liuings honours and authorities giuen vnto them which being performed ye shall be rid of infinit care and businesse otherwise your labours will be no whit lessened nor your heauie burthen lightened but the appeales vnto you will be dailie increased and the troubles of the church remaine vnpacified And this will be one speciall furtherance to the building vp of the Lords temple Furthermore ye that be the Bishops and cheefe Prelates of the congregation my honourable Lords and reuerend fathers in Christ which haue committed vnto you the care of the Lords house and of the ministers of the same I beseech you for the discharge of your owne offices and consciences for the more speedie reedification of the temple and for the desire ye haue of the chosens felicitie ye will haue a watchfull eie vnto your charge and that ye will neither for fauour nor for affection nor for priuate commoditie no nor at the speciall sute of anie mortall man admit anie other ministers than such as bee learned graue and of good report among all men and vnto whom God hath giuen gifts to edifie in the congregation That ye will likewise prouide by your gouernment that all things may be doone to the glorie of God to spirituall edification and to a decent order in the church That ye suffer no notorious fault to escape vnpunished and that there be no occasion giuen to the aduersaries to speake euill of the Gospell for your sakes That ye will by all meanes possible reconcile the diuersitie of opinions and make that we may speake and thinke and beleeue all one thing in Christ Iesus That ye will liue in a continuall peregrination in your diocesse and not onelie visit all your particular churches if it be possible by your selues if not by your faithfull and well chosen officers but eftsoones also search and inquire whether your decrees be executed and all disorders amended Remember if anie part of the Lords house fall to decaie by your default it shall be required at your hands but if it be kept in good plight by your diligence and good ouersight ye shall reape an incomparable reward in the kingdome of heauen What remaineth now when ye and other excellent men haue by your writing and by your teaching and preaching both confirmed the true religion and confuted all superstitious doctrine but that all the aduersaries will be
forme or as if ye did saie A shape But an idoll as we now speake of is euerie forme or figure which men haue inuented vnto themselues to resemble and expresse God And as there be found out sundrie and manifold matters of these formes so be there also diuers kinds of idols Wherevpon if the matter be stones wood or metall whereby God is outwardlie counterfeited to the intent he should be there worshipped those be grosse and most manifold idols There may be vsed also a spirituall matter which then happeneth when those formes and images are nothing else but conceits of the hart and mind which men doo frame to themselues to represent GOD himselfe not as the scripture declareth him but according to their owne opinion and rashnesse Wherefore according to the properties of the matter Visible idols and inuisible an idoll is diuided into two kinds the one is outward or visible and hath recourse to the outward senses of men but the other is inward that is wrought in the inward parts of the mind There be also two parts of religious worshipping The one is inward whereby we beléeue in God himselfe trust in him giue him thanks submit our selues and all that we haue vnto him and deuoutlie call vpon him in our praiers in these actions no doubt consisteth the inward worshipping But the other part hath outward tokens wherein we giue a testimonie of this mind of ours by prostrating the bodie and bowing the knée by vncouering the head by speaking and by exercising rites and ceremonies by God appointed And this is an outward worshipping or adoration 2 But we must note Outward signes of worshipping are giuen vnto princes that such outward kind of signes of bowing the bodie or knées and such other like are doone also vnto creatures I meane vnto princes and kings which in earth doo represent vnto men the authoritie of God and doo supplie his place in the administration of things And verelie then they are nothing else to be estéemed but certeine sure testimonies whereby as manie as are subiects doo trulie and from the hart confesse that they in the name of God will be subiect and obedient vnto such powers so farre as pietie and the word of God shall permit But we must beware lest in our inward iudgement we attribute more vnto them than is méet or expect more of them than their power and might is able to performe for otherwise we should not scape idolatrie Wherefore if anie by bowing himselfe to his prince would signifie that he can not erre and that it is lawfull for him to doo whatsoeuer him listeth to command anie thing whatsoeuer his pleasure is doubtlesse such a one should be counted an idolater and should commit the crime aswell inwardlie as outwardlie And whether the Popes hirelings doo vse this trade we may héereby easilie gather The Papists doo commit idolatrie towards their Pope in that they so cast themselues at his féet to testifie that they will be subiect vnto him as to the onelie vicar of Christ vpon earth as to the vniuersall bishop of the church as to him that can not erre in decrées of doctrines concerning faith and finallie as to whom onelie it is lawfull as he list himselfe to determine of religion and christian discipline Note a rule certeine Let this then be euerie where a sure and firme rule that these outward submissions of the bodie doo then apperteine to idolatrie when they shall be testimonies that the mind attributeth more vnto the creature than is méet or which are onelie proper vnto God For they be not referred vnto God himselfe or to the obedience of his commandements but to vaine formes and similitudes which we our selues haue imagined to our selues and conceiued in our mind 3 Héereby we may also gather The inuocation of saints departed perteine to idolatrie that the inuocations of saints which are vsed by the Papists are idolatrous For they attribute vnto saints those things which belong onelie vnto God namelie that they being absent heare our praiers or that they can be present at one time either euerie where or else in manie places at once thereby to be able to succour those which call vpon their names in diuerse parts of the world Augustine in his epistle to Dardanus Augustine durst not thus affirme no not of the soule of Christ to wit that it might at one time be in manie places Wherfore that which Christ spake vnto the théefe Luke 23 43. This daie shalt thou be with me in paradise the same he expoundeth should be vnderstood as touching his diuine nature séeing the bodie of Christ should the same daie be in the sepulchre and his soule in hell neither could that soule be both in hell and in paradise all at one time Basil Didymus Basilius De spiritu sancto and also Didymus would not grant this vnto the angels that they may be in diuers places at one time affirming that that thing ought onelie to be granted to the sole nature of God But they which call vpon saints beléeue that they heare them and that they are present with them which without doubt is to attribute more vnto them than the power and course of a nature created can suffer 4 But here they trifle and saie that they doo not so thinke but that God himselfe which heareth their praiers dooth open vnto the saints what is required of them But thus I answer They deceiue as well themselues as others for they knowe not whether God will shew vnto the saints their petitions wherefore the praiers which they powre out cannot be grounded vpon faith which ought to be sure and vndoubted They bring also a feigned lie of the glasse as they call it of the diuine essence A feigned tale of the glasse of the diuine essence wherein the saints behold all things but their feigned deuise hath no ground at all in the holie scriptures Ouer this séeing they will néeds haue it so admit it were so as they feigne it to be yet must they be compelled to grant that the same their glasse hath not a naturall but a voluntarie representation so as there is onelie so much séene of the saints as God will haue to be knowne For else without all exception the saints should behold all things therein Which is both false and manifestlie repugnant to the holie scriptures for Matt. 24 36. Of that daie saith the Lord the verie angels shall not knowe which neuerthelesse doo behold the face of the father which is in heauen Moreouer the Papists doo not after this maner call vpon saints for by this reckoning they should thus saie Cause O God that this or that saint may knowe those things which I require of him and that he may be with me and grant me that which I desire But they deale far otherwise O holie Peter saie they O holie Paule praie for me bring this or that thing to passe
to sing hymnes before daie vnto their Christ And it is not to be ouerpassed that these words were written in the same time that Iohn the euangelist liued for he remained aliue vntill the time of Traian Singing in churches in the apostles time Wherefore if one will saie that in the time of the apostles there was singing in the holie assemblies he shall not straie from the truth Paule being before these times saith vnto the Ephesians Be not filled with wine Ephe. 5 18. wherein is wantonnesse but be ye filled with the spirit speking to your selues in psalms hymnes and spirituall songs singing in your hart giuing thanks alwaies vnto GOD for all things in the name of our Lord Iesus Christ Against wine the apostle opposeth the spirit and he plucketh vs awaie from the pleasure of the senses when he will haue christians in stéed of wine to be filled with the spirit For in wine as he saith is wantonnesse but in the spirit is true and perfect ioie Droonkards talke more than enough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onlie in mouth but in hart for the voice soundeth in vaine where the mind is not affected They which be filled with wine speake foolish fowle and blasphemous things but giue ye thanks to God alwaies I saie and for all things To this end doubtlesse ought the ecclesiasticall songs to tend Also to the Colossians are written certeine things not disagréeing from these Col. 3 16. Let the word of the Lord saith the apostle abound plentifullie among you teach and admonish one another in psalmes hymnes and spirituall songs singing with grace in your harts In these words Paule expresseth two things First that our songs should be the word of God which must abound plentifullie in vs and they must not onelie serue for giuing of thanks but also for teaching and admonishing And then it is added With grace which must be so vnderstood as though he had said Aptlie and properlie both to the senses and to the measure and also vnto the voices Let them not sing rude and rusticall things neither yet so immoderatelie as common minstrels doo In the first epistle to the Corinthians verse 26 the 14. chapter where he intreateth of an holie congregation the same apostle writeth acter this maner When ye assemble togither according as euerie one of you hath a psalme or doctrine or a toong or reuelation or interpretation let all things be doone vnto edifieng By which words is declared that singers of songs and psalmes had their place in the church West churches Augustine But the West churches more latelie receiued the maner of singing for Augustine in his ninth booke of Confessions testifieth that it happened in the time of Ambrose For when that holie man togither with the people watched euen in the church lest he should haue béene betraied to the Arrians he brought in singing to auoid tediousnes to passe awaie the time 28 But as touching the maner of the song which ought to be reteined in church Musicke these things are worthie to be noted Augustine Augustine in the same booke of Confessions both confesseth and is sorie that he had sometimes fallen in that he had giuen attentiue héed vnto the measures and times of Musicke more than vnto the words which were vttered vnder them Which hereby he prooueth to be sinne bicause measures and singing were brought in for the words sake and not words for Musicke sake And he so repented him of his fault that the earnestlie allowed the maner which the church of Alexandria vsed vnder Athanasius The maner of the church of Alexandria for he commanded the reader that when he sang he should alter his voice but a little so as he might rather be like vnto one that readeth than vnto one that singeth Howbeit on the contrarie part when he considered how at the beginning of his conuersion he was inwardlie moued with these songs namelie that through the zeale of godlines he burst foorth into teares for this cause I saie he consented that Musicke should be reteined in the church yet in such sort that he saith he was readie to change his mind if a better reason could be made And he addeth that those doo sinne penallie as he speaketh which giue greater heâ—… vnto Musicke than vnto the words of GOD. Vnto which saieng Ierom dooth plainelie agrée Ierom. as he hath noted vpon the epistle vnto the Ephesians Also Gregorius Romanus Gregorie in the Synod of Rome was of the same opinion And both their words are written in the Decrées distinct 92. in the chapter Cantantes and in the chapter In sancta Romana in the verie which place we read in the Glosse these two verses indéed not eloquent but godlie Non vox sed votum non chordula musica sed cor Non clamor sed amor cantat in aure Dei that is Not the voice but the desire not the musicall tune but the hart not crieng but louing soundeth in the eare of God And in the words of Gregorie this must not be slightlie passed ouer where he saith that while the swéetnesse of the tune is sought for the life is neglected and when naughtie maners prouoke God the people is rauished with pleasantnes of the voice 29 But now let vs declare the cautions which me thinks should be vsed that we may lawfullie and profitablie vse singing in the church Cautions in the vsing of ecclesiasticall musicke caution 1 The first caution is that in Musicke be not put the whole summe and effect of godlines and of the worshipping of God For almost euerie where in popish religion they thinke that they haue in the churches fullie worshipped God when they haue a great while and a great deale sung and bellowed caution 2 Further we must take héed that we put no merit nor remission of sinnes therein For there be manie priests monks which for this cause doo thinke that they haue hereby verie well deserued of God bicause they haue sung a great number of psalmes yea and the Pope also and the cardinals bishops and abbats when they haue heard songs of Masses and euensongs doo oftentimes pronounce vnto the people pardons of their sinnes caution 3 Also this vice must be taken awaie namelie that singing be not so much occupied in the church as there be almost no time left for to preach the word of GOD and holie doctrine As we sée it come to passe in a maner euerie where for all is so filled with chanting and piping that there is no part of time left for preaching whereby it coÌ„meth to passe that the people depart out of the church full of Musicke harmonie but touching heauenlie doctrine fasting and hunger starued caution 4 Moreouer so rich and large stipends are appointed for Musicians that either verie little or in a maner nothing is prouided for Ministers which labour
therefore according to the doctrine of the Apostle 1. Tim. 5. 17 They be worthie of double honour And Christ said vnto the Apostles He that heareth you heareth me Luk. 10. 16. and he that despiseth you contemneth me 1. Sam. 8. 7. And the Lord answered vnto Samuel They haue not contemned thee but mee Wherefore ministers are not to bée weighed of as they be in their owne nature but God through them is to bée beholden who speaketh and dealeth in them and whose Embacie they execute So that if their Lorde sée them to bée contemned and to haue iniurie doone vnto them hée is present and reuengeth their contumelies He distroyed Core Dathan and Abyrom Numb 16. 35. Acts. 5. 5. 9. he reuenged the false craftinesse of Ananias and Saphira neither did he suffer that they should mocke Peter Againe he punished Elimas the Sorcerer who both hindered and scorned the Preaching of Paul By reason whereof seeing the children which did outrage against Elizeus grieuouslie sinned it must bée no maruell if they suffered due punishment No doubt but they were instructed by the il education of their parentes And no maruell séeing they were Idolaters Whereby we maie perceiue Il educatioÌ„ of children bréedeth their destruction that the Parentes by the ill bringing vp of their Children doe procure death vnto them Nor is there want of expositors which thinke that the children were prouoked by their Parentes to mocke the Prophets of God whom they hated Furthermore it shoulde be the part of the Magistrate to take care that the ministers of the worde of God shoulde not be afflicted with contumelies which thing these men did not séeing they were straungers from sound religion But Princes when they had imbraced Christ sinned on the other part For to the intent that the Prelates of the Gospell might be had in estimation and honour they bestowed principalities vppon them They ordained Bishops to be Earles Marqueses Dukes yea and Kings also And by this meanes they plucked them awaie from ministring the worde of God from studying of the holie Scriptures and intangled them with the affaires of this worlde Now they béeing adorned with wealth and temporall renowne addicted themselues wholie vnto pride riote pleasures and voluptuousnesse The childrens mocking was the reproche of bauldnes which was no sinne but onelie a light imperfection of the bodie But the worlde so hateth euermore the ministers of the trueth as men haue bin accustomed for the most part to take exceptions euen to the smallest blemishes 24 And as the children of Bethel railed at Elizeus Crimes layde against the preachers of the Gospell so at this daie the Papistical people doe mocke godlie men and especiallie the ministers of the Gospell But we maie not a little reioyce that euen as they coulde not reprooue Elizeus of iust crimes and verie sinnes but onelie they obiected bauldnesse euen so the Papistes are not able to laie anie grieuous sinnes to the charge of our Preachers which truelie bend themselues to their office but onlie they obiect certaine matters of smal weight I will not saie that maie be laughed at They saie that our Pastors haue not the laying on of hands and thereof they indeuour to conclude that they are not to be counted for iust gouernours of the Church that the congregations which be taught and ruled by them be not true churches but conuenticles of Runnagates And these things they speake as though the laying on of handes were so necessarie as without the same there can be no ministerie in the church Leuit. 8. 1. Whereas Moses notwithstanding consecrated Aaron his brother and his children offering diuers kindes of sacrifices vpon which men there was no handes laide before by anie Also Iohn Baptist brought in a newe Rite of Baptisme Matt. 3. 6. and gaue the same vnto the Hebrewes when neuerthelesse there was no handes laide on him and he did minister baptisme when he himselfe was not baptised by anie Gal. 1. 17. Paul also being long called in his iourney by Christ went not immediatelie vnto the Apostles that they might laie their handes vpon him but taught throughout Arabia by the space of thrée yeares and ministred vnto the Churches before that hée went vnto his predecessors the Apostles as it is testified in the Epistle to the Galathians We despise not the laying on of hands The laying on of hands but we retaine the same in manie Churches Which if we haue not of their Bishops it must not bée imputed a fault vnto vs for they would not vouchsafe this vnto vs vnlesse we should depart from sounde doctrine and therewithall to binde our selues by othe vnto the Romane Antichrist But we for conscience sake cannot submit our ministerie to the power of them from whom wee further disagrée than heauen from the earth Further wheras they saie that we want a iust succession Succession that is the smallest matter of all séeing it ought to suffice that we haue most manifestlie succéeded that Apostolike doctrine which is truest and hath béene receiued of the godlie fathers in the best times They also obiect against vs that in the holie seruice we vse prophane garmentes and after the common vse doe not put on grauer apparell Apparell Wée in verie déede confesse that we imitate Christ and his Apostles who vsed not apparell differing from other men We haue no garmentes wholie of silke no brodered or purple garments What then Are we not therfore the ministers of Christ These things which they laie against vs are no grieuous crimes or sins But they cauil against vs euen as did the Children of Bethel they saie Go vp thou bauld pate go vp thou bald pate Howebeit euen as the bauldnesse did not pollute the minde of Elizeus so also these slender obiections hinder not our ministerie Of the office of Pastors 25 But a meane must bée obserued In 1. Cor. 4 2. that neither we attribute too much or too little vnto Pastors How much must be â—…teth need to Pastors least that either they shoulde grow too proude and tyrannicallie oppresse the people and by their preceptes and inuentions obscure the commaundementes of God or else if they shoulde be ouer much deiected not onelie themselues should be contemned but also the worde of God and Sacraments ministred by them might lie neglected They are appointed gouernours of Churches betwéene Christ and the people They be the ministers of Christ Pastors be the ministers of Christ and of vs. because he vseth their labour They are our ministers also because as stewardes and disposers of the Lord they distribute vnto vs those things which of him they haue receiued Those things which the Ministres propound vnto vs must not elsewhere be taken than out of the scriptures Wherefore they ought to receiue those things which they set foorth vnto vs from no other place than from the wordes of Christ and the holie
said that we must not cast awaie hope of them that be onliue But whereas he saith that no man must be punished with a curse it agréeth not with the sayings of other fathers Councels which cursed Arrius Manicheus and manie Heretikes Further it séemeth to agrée but little with the holie Scriptures séeing it is said vnto the Galathians Gal. 1. 8. If an angell from heauen shal preach anie other Gospel than we haue doone let him be accursed In the Synode of Nice there séeme also some degreées to be appointed in the Church In the Synode of Nice Hearers In the first place were herers bicause they were suffered to be present at the holy preaching Wherfore none were vtterlie driuen awaie vnles there were some open derider contemner There were also men that prostrated themselues Men prostrated who desired pardon of the ministers of the Church for their sinnes committed There be also suppliants reckened Suppliāts who not withstanding they were driuen from the sacraments yet when the faithfull prayed they were suffered to be present vnto which degrée it séemeth that the abstinents did pertaine Finallie they are reckened which communicated in the Sacramentes with the whole Church Excommunicants Among these degrées it was accompted the smallest to be driuen from the Eucharist for a time more gréeuous to be put apart from the companie of them that prayed but most gréeuous of all to be remooued from them that laie prostrate But as touching the Councell of Nice manie thought that these articles were counterfeit and that they are not to be reckened for the lawfull decrées of that Synode séeing they are almost no where obserued yet out of Cyprian we manifestlie gather To men fallen into Idolatrie no peace giuen but at the houre of death that there were some degrées vnto them which were falen into Idolatrie as he saith there was giuen no peace by the Church vnlesse it were about the houre of death but vnto adulterers it was graunted after a long repentance Adulterers Libellates what they were But vnto the Libellatistes for so were they called which for monie redéemed themselues in the time of persecution pardon was somewhat easilier granted So as out of the Fathers are easilie gathered these degrées which neuerthelesse cannot be prooued by the holie scriptures Who shold vse the sentence of excommunication 8 Now are we to intreate who they be which ought to exercise excommunication Separation from God and from the members of Christ the which as wee said happeneth through infidelitie and other sins cannot be laid vppon vs by anie creature wée separate our selues from God Esa 59. 2. Wherfore Esaie saide Sinnes haue made a separation betweene me and you Rom. 8. 35. 39. And Paul saide that he certainlie knewe that no creature could pluck him awaie from that loue wherwith God Christ loueth theirs But Excōmunication which is a token of this inward * Apostasie is a falling away from him that we professe Apostasie in déede not a certaine and necessarie token yet a great one and greatlie to be feared must be inflicted by the Church of Christ Excommunication is no certaine token of the separation from God And therefore I haue said that it is no certaine and necessarie token of the separation from God and the members of Christ because it maie sometime be that a good and innocent man maie be excommunicated by the corrupt iudgement of the rulers in the Church as we haue knowen it to bée doone more than once in the councels and among the Fathers which were otherwise accounted holie Wherefore by excommunication we are not properlie said to be separated from God but are shewed and discerned to be separated A similitude as in the old law a priest when he iudged anie Leaper did not infect him with leprosie but pronounced him to be alreadie infected Mat. 16. 18 Neither is it against this sense that the Church is said to bind loose because this iudgement when it concurreth with the word of God Howe God worketh together with the iudgement of the Church is not in vaine And séeing God worketh together with them the separation which had alreadie happened to the poore wretch is become more gréeuous But now this onelie we say that in excommunication it perpetuallie happeneth that Apostasie and falling awaie from God goeth before the same and so God worketh together with this iudgement of the Church when according to the rule of the holie scriptures it decréeth that he maie send scourges and vncleane spirites for to vex them that be excommunicate Ambrose We read of Ambrose that the Scribe of Stellico when as he had excommunicated him beganne to be gréeuouslie vexed with an ill spirite And these thinges doth God to the intent he maie declare that he confirmeth that in heauen which in earth shall be iustlie bound 9 But that we maie rightlie vnderstand who ought to be excommunicate it is néedefull to discusse in what sort the societie of the Church is It is not simple What maner of societie the Church is of but it is cōpounded of one alone of manie good gouernours and of the gouernment of the people For from it must be remooued pernitious kindes of common weales I meane Tyrannie the gouernment of a few How it is a monarchie Act. 20. 28. and the Lordshippe of corrupt people If thou respect Christ it shall be called a Monarchie For he is our king who with his owne blood hath purchased the Church vnto himselfe He is now gone into heauen yet doeth he gouerne this kingdome of his indéed not with visible presence but by the spirit and word of the holie scriptures How it is an Aristocracie 1. Co. 12. 28 Ephe. 4. 11. And there be in the Church which doe execute the office for him Bishops Elders Doctors and others bearing rule in respect of whom it maie iustlie bee called a gouernment of manie For they which are preferred to the gouernment of Churches onlie because of the excellent gifts of God as touching doctrine and purenesse of life must be promoted vnto these degrées These offices are not committed vnto them according to the estimation of riches and reuenewes not for fauour bewtie or nobilitie sake but in respect of merites and vertues but if it be otherwise it is doone against the rule But because in the Church there be matters of verie great weight importance How it is a Democracy referred vnto the people Acts. 1. 15. Acts. 6. 2. as it appeareth in the Acts of the Apostles therefore it hath a consideration of politike gouernment But of the most weight are accounted excommunication absolution choosing of ministers and such like so as it is concluded No man can be excommunicated without the consent of the Church The Romane common weale that no man can be excommunicated without the consent of the Church On this
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
his dearest sister in his roume who maie perfourme many moe things than he could and shall the more fully answere the opinion conceiued of you in that you are the elder and therefore shall gouerne the kingdome not by the will of others but by your owne iudgement Wherefore you haue most gracious Quéene most liuelie examples of the auncient and also of the latter kings and finallie of your most déere brother in whose steps if you be willing religiously to walke and willing thereunto you ought to be you shall obtaine many singular great coÌ„modities First you shall doe an acceptable thing vnto God by ioining your selfe vnto his word you shall restore the Church of Christ which is almost vtterly decaied you shal satisfy the godlier sorte of your owne nation By your noble example you shal shew to foreine princes a sounde and sincere patterne of gouernment And I beséech you neuer hearken vnto them which faigne that the regard of the reformation of religion belongeth not vnto Princes That the â—aâ—e of Religion belongeth vnto â—ings For the good kings whome I before remembred did not so iudge The holy Scriptures doe not so instruct vs neither did the verie Ethnickes and Philosophers themselues so iudge Is it the office of a godlie Magistrate to defende onely one and that the latter table of the lawe diuine Shall the Prince take vppon him the care of all other businesse that they bee doone rightlie and without fraude and shall cast awaie the respect of Religion onelie God forbid If Bishops and Ministers of Churches shall not doe their duetie if in handling of doctrine and administring of the Sacraments they forsake the iust rules of the holy Scriptures who but a godlie Prince shall reuoke them into the right way Let not your Maiestie expect as things nowe be that those men are stirred vp to these things of themselues vnlesse they be mooued thereunto by princely authoritie they will not repaire the ruine of the Temple of God Ioas a king of the Iewes 2. kings 12. 8. when he perceiued that the Préestes perfourmed not this took vnto him the charge to amend the decaied buildings of the Temple Go forward therfore O holie â—ebora of our times Ioine vnto you some godlie Barac Iud. 4. 6. The manlie courage of godlie women The Israelites which are diuers waies oppressed deliuer you to the sincere and pure libertie of the Gospell Bée not afraide for God is not woont to leaue these enterprises destitute of his fauour Him you shall haue with you that you Ib. ver 21. like valiaunt Iahel may strike the head of Iabin with the hammer of your power and fasten it to the ground from whence it came whereby he may cease to be troublesome vnto your good nation We haue verie great hope that you shall bee the same Hester which shall driue Haman vnto hanging Hester 7. which thirsteth for the slaughter and blood of the people of God Let these holie women be an incouragement vnto your Maiestie and suffer not your selfe to faint for this cause that you are not borne a man but a woman 1. Cor. 1. 28 For where doth the power of God rather discouer it selfe than it dooth in weakenes Neither he vsed the strong things of the world to spread the kingdom of Christ but by weake and base men he subdued to the Gospell the wisedome of man and the loftie reasons of the flesh And in that warre which Xerxes waged against the Gretians if wée shall regard the Ethnicke affaires the men of Persia were slaine and gaue them selues to shameful flight when in the meane time Artemisia the most renowmed Quéene with a manly minde fought most stoute battailes Which thing being vnderstoode Xerxes saide that the men in that battaile were women that the women had shewed themselues to be most valiant men Also Zenobia defended the Empire of Rome much more valiantly than did Galienus Albeit thankes be to God there is nothing sauing woman kinde that can iustly bee noted in your Maiestie either woman like or weake But least I should be thought to speake to please your eares I am minded to passe ouer the incomparable learning the knowledge of tongues the clemencie virginitie wisedome and aboue all other the godlinesse and other vertues wherewith you being adorned by the benefite of God are not onelie called but are in verie déede most famous Wherefore girde your selfe with a good courage vnto that holy worke which all good people doe expect of you feare nothing at all the deceites of the diuell the impediments of wicked persons nor yet the weakenesse of woman kind God shall put awaie all these thinges with one breath of his mouth In the meane time verilie it shall be my part and such as I am to desire of God in our daily deuoute praiers that he will first graunt vnto your Maiestie that you may throughly perceiue all that good is by your own wit and vnderstanding secondly that wholsome and profitable counsels may by others be suggested vnto you further that you may receiue those things that shall be rightly shewed you and finally that in whatsoeuer you shal vndertake God will graunt you fortunate and happie successe These praiers doe I dailie make vnto God for you most gratious Ladie and doe promise that while I liue I will neuer cease from these prayers Prou. 21. 1. But the heauenly Father which hath the heartes of Kings in his owne hand by whom Kings doe raigne Prou. 8. 15. and who at his owne pleasure transferreth Empires to whom he will Dan. 2. 21. euen he by his spirit direct your Maiestie together with the Church and nation of England and by his comfortable grace long continue the same in safetie At Tigure 22. of December 1558. Your Maiesties most humble Oratour Peter Martyr Here followe certaine Theologicall Epistles of D. P. Martyr vnto diuers States and priuate Persons To all the faithfull of the Church of Luca Sainctes by calling grace and peace from God the Father and from our Lorde Iesus Christ Peter Martyrs separating himselfe from Papistrie IF I should vse long silence in this flying awaie no doubt but it woulde be vnprofitable vngratefull vnto you and it woulde ill become me so to do Wherefore hauing the spirite of God as I hope I haue I minded to talke with you by these letters since I cannot speake with you face to face I taried at Basill vntill the 16. Calendes of Nouember Although I were welcome and receiued of all men yet I founde no fit state of life for my studies because the Citie had no néede of teachers Therefore since I was not able to beare out pouertie and scarsenesse without some honest labour and that my minde gaue me not to take anie other trade in hande than mine owne namelie the expounding of the worde of God I remained in a doubt expecting what the Lorde would haue to be doone with me
all meanes to haue me tarie here Howbeit what he shal bring to passe I know not This neuerthelesse must I shewe you that my purpose was in my iourney to goe to Geneua and to bee there for a while in your companie But the winter which is nowe at hande hath terrified me from anie further iourney doubtlesse that which I haue nowe deferred I hope the next spring I shal bring to passe And if you think that I be able to doe you anie pleasure here onelie giue we warning and it shall suffice I wish you well to fare in the Lorde and that you maie long remaine in safetie to the Church of Christ At Strasborough the 3. of Nouember 1553. To Maister Iohn Caluin ABout the feast of Easter I wrote letters vnto you right worthie sir but it was by a yong gentlemā of Hungarie who was slaine not farre from Selestade Wherfore since there happened so sorrowful a mischaunce they could not be brought vnto you And those thinges which I then knewe and wrote since I doubt not but that you had knowledge of them by some other meanes I thinke them not fit to be repeated There is a verie fearefull newes reported of out of England namelie that there the Parliament as they call it hath assented to restore vnto the Pope his most tyrannicall gouernment The popish kingdome restored in England And Philip is and is accounted king of Englande The good men on all partes flie frō thence as much as they can And I can not expresse howe great a disturbance there is of all thinges And nowe amongest vs there bee thrée excellent knightes namelie Morisin Cheeke and Cooke no lesse famous in godlinesse than in learning who I thinke within fewe daies will come vnto you These thinges I therefore write to the intent that you together with your Church will pray for that state not onelie afflicted but in a manner ouerthrowen Doubtlesse nowe are the Bishoppe of Canterburie and the rest of the Bishoppes in extreame daunger We here liue in peace and quietnesse as touching outwarde matters and nowe we perceiue we are deliuered of feare touching our French Church whereas manie before suspected that something woulde bee chaunged in doctrine and administration of the Sacramentes Which neither is nor I hope shal be doone I would to God that the cōtention of some against their pastor might be taken awaie But yet doe I trust that at length it will be quieted and as I iudge wil easilier be quenched by dissembling our iudgment than if men resist by violence and power And this euill hath also néede of prayers Finallie I would haue you vnderstande that this doeth greatlie gréeue me together with other good men that against the trueth against your good name they spread verie foule and false reports as touching the eternall election of God and that heretikes ought not to bee put to death But it maketh no matter since as wee heare in these thinges which they write they dare not confesse their names I saide as we heare because there is not one of those namelesse bookes brought hither to Strasborough Wee that be here and especiallie Zancus and I doe defende your part and the trueth so much as in vs lieth But how Maister Alasco was ill intreated through out Denmarke and the Churches of Saxonie you maie vnderstande by this man that deliuereth you my letters Fare you well and pray for vs. Zancus saluteth you verie much I in like maner pray you salute in my name Martinengus and also Galeatius the Marques and N. From Strasborough the 9. of Maie To Maister Iohn Caluin SIr I lately receiued letters from Vienna that I shoulde sende them vnto you which before I did not because I had no sooner a conuenient messenger And nowe I write partly vppon this occasion and partly because it séemeth now lōg since I saluted you Which duetie though I haue slacked for a time yet will I not suffer it wholie to cease And besides this my good wil there hath happened another thing namely that a fewe dayes past I read with great pleasure the worke which you set foorth in defence of the wholesome eternall predestination of almightie God Wherefore since I was greatly delighted with the reading thereof I thought it iust and my part to giue you thankes And I doubt not but that vnto your labour will come a iust and aboundant fruite as touching them which bee chosen and predestinate vnto eternal life by GOD vnto whose glorie it was taken in hand And I also haue gathered manie things for the confirmation of this matter in my Commentarie vppon the Epistle to the Romanes which certaine monethes past I sent vnto Basill to Peter Perne to be imprinted which Booke neuerthelesse could not at this Mart be finished which nowe I let you vnderstand to assure you that euen for good cause and with all my heart I am glad of your writing We haue here no newes but that your selfe knowe The inauguration of the newe Emperour after an vnusuall forme and manner and hitherto not heard of hath bread an incredible woonder For by this Coronation as they terme it the authoritie of the Romane Antichrist séemeth more to bee ouerthrowen than euer before And by what meanes the Archbishops which be Electors coulde bee brought to consent vnto this maner of inauguration no man in a maner can tell But howsoeuer it is we will expect the workes of God Hither came two from Vienna the one of which is a preacher but the other is an Earle young in déede of age but yet well exercised in learning and one that much fauoureth Religion He was a Counsellour to the newe Emperour but nowe he dwelleth with Maximillian the King of Bohemia hens well inclined to the Euangelicall Churches and indeuoureth to shew that the Lutherans and wee iudge one thing as touching the matter of the sacrament but yet hitherto he could not make this plaine vnto some He iourneieth to Tubinge and Hedilborough from thence to Philip into Saxony who he saith that hee for a certaintie knoweth to be now constrained to write testifie what his opinion is touching the question of the sacrament God graunt him such constancie as becommeth his learning and godlines Both of these men affirme that king Maximilian is enclined to the religion of the Gospell and wisheth that the Church of Vienna should be altogether reformed These were the things which I had to write vnto you I beséeche God the father of our Lorde Iesus Christ that he will long preserue you in health to his Church From Zuricke the 21. of Aprill I pray you salute in my name our fellowe Ministers To Maister Iohn Caluin TRuelie sir it was neither griefe nor maruell vnto mée that a fewe daies since when you sent letters to our friende Maister Bullinger by whom you would make the excuse you wrote nothing vnto mée But this was verie grieuous vnto me before to heare that you were sicke and
demanded of me whether I were Peter Martyr When I saide yea he saluted me verie gentlie and offered me all courtesies and testified that I was most welcome both to him and to all other good men Also the two Bishoppes that were with him prayed me instantlie that I woulde indeuour for a peace and concorde to bee made and that the troubles sprong vp might bee pacified I gaue the Cardinall thankes and aunswered the Bishoppes that I woulde further peace and concorde so farre as the worde of God and trueth of the Gospell might suffer That Cardinall is brother vnto the Admirall as welnéere all mē saie doeth iudge verie rightlie of Religion But the Admirall himselfe is so godlie and courteous as hee twise or thrise visited me euen in my chamber and most gentlie saluted mee But I returne to the Historie Afterward came in the Cardinall of Loraine with his well studied Oration Then came the king and Quéene Mother with the King of Nauare other noble personages Last of all came the associates to whome I streight waie ioyned my selfe The Cardinals and the Bishops sate but we stood and that without their circuit The Oratiō of the Cardinall of Loraine The Cardinall of Loraine spake in French by the space of an houre and a halfe And first he greatlie flattered the royall maiesties Then hee entered to the confuting of Bezaes oration Manie thinges hee spake of his owne Church that the same had a continued succession and perpetuall imposition of handes and which worshipped Christ without anie Idolatrie Howe truelie he spake this all men knowe Afterward he indeuoured to shew that the Church doth not onelie consist of the elect regenerate and holie but also of the euill and wicked But this he therefore vrged lest the Cardinals and Bishoppes of whome it cannot be denied but that many are most corrupt liuers shoulde be thought to be excluded from the Church For they indeuour as much as they can to holde the chéefe places therein If the Church saith hee were of the elect then shoulde it be inuisible and we might be vncertaine of it Hee affirmed that generall Councels cannot erre neither in doctrine nor in manners but that they haue otherwhile varied and chaunged some thinges according as the times required He added that the same Church doeth imbrace and honour the worde of God but that he distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie not written and written and hee would that the Church shoulde beare rule ouer the written worde and that the interpretation thereof shoulde bee taken from thence When he had spoken much of these thinges hee came to the matter of the Sacrament where hee medled not anie thing with transubstantiation nor anie thing with the Masse but made mention of no other presence of the bodie of Christ than Luther and Brentius did For he affirmed that the bodie of Christ is present not locallie nor contained in bondes but after a heauenlie manner and more than substantiallie And when he had ended his oration he turned him to the Quéene mother and desired her that shee together with her sonne woulde abide in the same faith wherein they had hitherto béene educated and baptised in their infancie if this shoulde bee doone hee offered all dueties both of him selfe and of the Bishoppes and so hee made an ende of his Oration Hee abstained from taunts and spake quietlie ynough When he had helde his peace wee humblie prayed the Quéenes maiestie that wée might foorthwith aunswere that Oration Then the Cardinals and Bishoppes rose vp and stoode rounde about the seate of the king and Quéene but what they said it is vnknowen vnto vs but the euent declared that they made suit that our request might not be admitted And in verie déede it was answered that we should not then deale but that a day shoulde be giuen wherein wee might aunswere When we were returned vnto S. Germans foorthwith I and Beza were called into the court by the prince of Condie the Admirall they desired our opinion as touching the Oration They themselues who looked that it would haue béene sharpe and bitter praised the same as milde and moderate and they made much reckening of it because he had made no mention either of transubstantiation or of the masse Howbeit these things they spake to that end that we should not speake sharpelie and bitterlie of that Oration and so the hope of the conference to come might be broken off And they admonished me secretly and by the way that when I should be sent for the next day after to the Quéene mother I shoulde speake the more mildlie with her as touching that Oration to the intent that the conference might not be hindered by an vtter despaire of the agréement There we syncerelie shewed what we thought of the Oration that was made But I promised that I woulde deale mildly and modestlie with the Quéene as touching the Cardinals Oration Of which at the length I would not iudge and testifie otherwise than the word of God and truth it selfe would suffer The second conference of Peter Martyr with the Quéene The next day after I was sent for to the Quéene together with Beza and that in the euening She when she was come vnto vs led me aside that she might talke with mée alone First she desired that I would plainlie shew certain things vnto her The which so soone as I had saluted her I declared Which when I had doone she asked moreouer what I thought as touching the Oration I answered that it séemed vnto me to be eloquent and that certaine things therein were true and good which yet should be common with vs also as are those thinges that hee spake of obedience towards magistrates and that in the Church the euill dwell together with the good therein doe manie times exercise the holie ministerie and that we also doe not appoint an inuisible Church but doe define congregations vnto which the faithfull may know that they can safelie adioyne themselues but that the Church should be preferred before the worde of God cannot be graunted At the length shée demanded me as touching the last point namelie of the Eucharist wherein I saide that the Cardinal was vtterlie against both the truth and vs but that in conferring together perhaps he will somwhat relent And this I saide not that I so hoped but that the purpose and hope of conference might not be cut off She demaunded also if I had anie other counsell which might helpe to obtaine peace quietnesse besides that which I had giuen before I added that if there might bée no agréement in the conference as touching the presence of the bodie of Christ she should leaue that Article frée till it might be manifest or better prooued and shoulde suffer the Churches of Christ to retaine and preach that doctrine which they might iudge agréeable to the woorde of God and that in
That also doth euerie one of vs sée and which is more to be reckoned of it is not hidden from God himselfe whom yet cōmanding we must obeie Let vs commit the end vnto him vnto whom the church belongeth he no doubt will verie well in good time prouide for his spouse Christ said to Peter when he called him and he prolonged and demanded what should become of Iohn If I will that he tarie till I come Ioh. 21 22. what is that to thee Followe thou me We be taught therefore to followe the word of God whither so euer it call vs and let vs commit the care of other things which séeme to hinder vs to him that calleth vs. Furthermore this is not to be ouerpassed that that doctrine oftentimes is more woorth and doth greater edifie which is sealed by flieng awaie and by death than that which is onelie set foorth by words Let vs not be afraid though one of vs fall or flie but let vs hope that God in his place will raise vp manie more But if we continue and that our dissembling indure long the light of the truth and fire of charitie which is kindled in our harts will by little and little be extinguished 34 They alledge examples of the prophets Whether it were lawfull in the corrupt church of the Iewes to communicate with the legall ceremonies of Zacharie of Iohn Baptist of Marie the virgin and of Ioseph who in those corrupt and vnpure times came vnto the publike seruice and vnto the temple of the Iewes and therefore thinke that it is permitted vnto them to doo the like But they ought to consider with themselues that in that age there were manie pernicious doctrines euill opinions among the Scribes and Pharisies Howbeit the custome of sacrificing was changed for as yet the same sort of beasts and oblations were offred which the lawe commanded the same daies and ceremonies were obserued Wherefore it was lawfull for holie men to vse them for so much as they had the word of God ioined with them But as for the corrupt opinions conceits and maners of certeine priests bishops and Scribes they were no let vnto holie men especiallie séeing they were pure and cleane from them and both iudged and liued in all things according to the word of God But the corruptions faults of doctrine Augustine when oportunitie serued they did reprehend sharplie reprooue This doth Augustine testifie as it is in the 23. cause qu. 1. cap. Recedite in certeine other chapters which be there read Let the papists doo so in these daies with vs let them so set foorth the Lords supper and other rites as they be appointed by the word of God and we will not refuse to vse them so that they compell vs not to the confession of wicked opinions and preach not heresies vnto vs but deliuer to vs the pure and vncorrupt word of God But and if so be they themselues thinke euill if they liue shamefullie we will be sorie for them we will admonish rebuke and blame them and if we may we will driue them from the holie administration and when they be past amendment we will depriue them of their office although we abstaine not from the sacraments This no doubt was the will of the Lord when he said Matth. 23 2. The Scribes and Phariseis sit on the chaire of Moses and what they saie doo ye but what they doo doo ye not It was lawfull therefore for the blessed virgin after she was deliuered of our sauior to offer a paire of turtle dooues or two yoong pigeons bicause it was so commanded in the lawe Wherefore let them shew vnto vs that their Masse by them corrupted is commanded by the word of God and not forbidden and then we will not contend with them about that matter 35 Last of all being confuted in these obiections they be brought to that passe as they saie Although it be sinne to be present at Masse yet it is but a light offense and should not by vs be so seuerelie reprooued Frō whence sinne hath his weight But when they saie thus why doo they not remember that all sinnes haue their weight not of the nature it selfe of works prohibited but of the word of God and the lawe whereby they were forbidden Hereby sinnes doo procure all their burthen and weight A place of Iames expounded verse 10. Whervnto Iames the apostle had respect when he saith in his second chapter He that shall obserue the whole lawe and offendeth in one thing is guiltie of all All sinnes are not alike Augustine Neither doo I speake as though I would haue all sinnes by all meanes alike for this Augustine in his nine and twentie epistle to Ierom aptlie and manifestlie denieth Indéed he confesseth that the philosophers went about to prooue it when they affirme that all vertues are so knit togither that he which hath one vertue hath all and he which dooth want one dooth want them all For wisedome is not fearefull neither vntemperate nor yet vniust wherefore it hath all the other vertues with it And againe iustice fortitude temperance and the other vertues be not without wisedome and therefore they be knit all togither These things saie they doo not agrée with the holie scriptures for there it is written In manie things we sinne all And if we saie we haue no sinne Iam. 3 2. 1. Ioh. 1 10. we deceiue our selues and there is no truth in vs. Séeing then we sinne in manie things doubtlesse in sinning we cannot haue vertue which is opposite vnto the sinne which we commit And neuerthelesse it often chanceth Oftentimes he that falleth in one thing is constant in another that he which falleth in one thing may be constant in other things Peraduenture he which is angrie or that eateth and drinketh excessiuelie yet yéeldeth to euerie man his owne is readie with a good courage to giue his life for God and therefore notwithstanding he be somewhat testie or vntemperate he may for all that be called iust bountifull and valiant Moreouer the same father confuteth the similitude of the Stoiks A similitude wherein they saie that He is as well drowned in water aboue whose head the water is but one hand bredth as he ouer whom it floweth ten or twentie cubits The similitude saith he is not aptlie brought but we must bring in another more fit to the purpose namelie a similitude of light and darknesse Vndoubtedlie while a man departeth from darknes and commeth néerer the light he beginneth then somewhat to sée so that it commeth to passe that although he be couered with darknes yet for all that after a sort he is somwhat partaker of the light But he that is desirous to vnderstand more hereof let him peruse the same 29. epistle And these things haue I to this end brought to confirme that all sinnes are not equall as the Stoiks iudged 36 Now
Simon would receiue it and earnestlie repent But this subtill shift nothing helpeth them Repentance is the gift of God 2. Timot. 2. 25 and 26. for as the apostle teacheth vs vnto Timothie Euen repentance also is the gift of God For he admonisheth a bishop to hold fast sound doctrine to reprooue them that resist if peraduenture God giue vnto them to repent Whereby is concluded that it lieth not in the hands of all men to returne into the waie vnles it be giuen them of God Moreouer Mat. 12 31. some sinne against the holie ghost Who are not pardoned neither in this world nor in the world to come So as it is manifest that vnto these men grace is no more offered nor common Acts. 16 14. And in the Acts of the Apostles God is said to haue opened the heart of the woman that sold silkes to giue heed vnto those things which Paule spake which is spoken as a certeine thing peculiarlie giuen to that woman And this place maketh that plaine which is written in the Apocalypse Apoc. 3 20. Behold I stand at the doore knocke if anie man open vnto me c. For we are said to open in as much as God worketh that in vs for he maketh vs to open it is he which giueth vnto vs to worke our saluation Phili. 2 12. as it is said vnto the Philippians And in the Gospell it is manie times written that Manie are called Matt. 20 16 and 22 14. but few are chosen Paule also declareth the libertie of the spirit in distributing his gifts when he saith vnto the Corinthians 1. Cor. 12 11 that One and the selfe-same spirit distributeth vnto all men as pleaseth him Which sentence although it be meant of graces frée gifts as they terme them yet maie it no lesse be transferred vnto the grace whereby we are renewed vnto saluation séeing God is alike frée in the one and the other 40 Lastlie whilest these men thus make grace common vnto all men Grace is not to be put as nature they conuert it into nature which in no wise agréeth with the doctrine of the holie scriptures And how much they are deceiued hereby it maie easilie bée prooued for that they séeke of these things to inferre that it lieth in euerie mans power to receiue grace when it is offered vnto them Which in no case agréeth with the holie scriptures 2. Cor. 3 5. for Paule saith that We are not able to thinke anie thing of our selues and that all our sufficiencie is of God And vnto the Philippians he writeth Phil. 2 13. that God worketh in vs both to will and to performe according to his good will And vnto the Corinthians when hée had said that he had labored much 1. Co. 15 10 he added Not I but the grace of God which is in me To the Romans he writeth It is not in our power to receiue grace offered Rom. 9 16. It is not of him that willeth nor of him that runneth but of God that hath mercie Which could not be true if it lie in our will to receiue grace when it is offered Touching which place Augustine to Simplicianus in his first booke and second question saith that The meaning of those words is not as though it were sufficient for vs to will vnlesse God aid vs with his grace for by that meanes he might contrariwise haue said It is not of God that hath mercie but of man that willeth But the sense is as it is written vnto the Philippians Phil. 2 13. that It is God which worketh in vs to will and to performe and it is true that we in vaine will vnles God haue mercie help But who will saie that God in vaine hath mercie if we will not In Ezechiel the prophet it is said that God himselfe would change our harts Ezec. 11 49 in steed of stonie harts giue vs fleshie harts And Dauid in the psalme singeth Incline my hart Psal 116 36 ô God vnto thy testimonies to declare that it perteineth vnto God to bow our wils Which he in another place ment when he said Psal 51 10. A cleane hart create in me ô God And in the booke of Wisdome it is written that No man can haue a chast hart but he vnto whom God shall giue it And Christ most manifestlie taught Mat. 7 18. that An euill tree cannot bring forth good fruits Wherefore so long as men are not regenerate they cannot bring foorth so good fruit that they shuld assent vnto grace when it knocketh So that first it is necessarie that they be changed from the same and that of euill plants they bée made good As in the generation of the flesh A similitude no man which is procreated helpeth anie thing thereto euen so is it in regeneration for that there also we are borne againe through Christ and in Christ Moreouer if we should giue place vnto the opinion of these men all boasting should not be excluded for euerie man might boast of that his owne act whereby hée receiued grace when it was offered Furthermore séeing that this apprehension according to our mind is doone by faith but as they thinke by charitie what will they doo Will they denie that faith and charitie are the gifts of God Augustine also reasoneth that As in Christ the diuine nature tooke humane nature fréelie not waiting for the consent thereof so they which are iustified are not iustified by their owne will or assent The same father also noteth that Eternall life is in the scriptures sometimes called by the name of a reward for that good works go before it Grace and righteousnes are neuer called a reward But grace saith he and righteousnesse are neuer in the holie scriptures called by the name of a reward for that before it goeth no good worke acceptable vnto God And vnto the Romanes Paule writeth I knowe that in me Rom. 7 18. that is in my flesh dwelleth no good where by flesh he vnderstandeth whatsoeuer is in a man not yet regenerate How flesh is vnderstood in the holie scriptures And dare they notwithstanding attribute vnto man being yet in the flesh that is not yet regenerate so much good that he is able to applie saluation vnto him selfe And vnto the Corinthians What hast thou saith he which thou hast not receiued 1. Cor. 4. 7. And if thou hast receiued why boastest thou as though thou hadst not receiued Neither will we suffer these men to runne vnto creation for héere we speake not of the soule or of the powers thereof that is of will or vnderstanding which we had of God by creation but of that action or worke which these men séeke to picke out of frée will to the receiuing of grace And forsomuch as they saie that they haue this of themselues they manifestlie speake against the apostle For the Corinthians might haue
our acts are bound vnto God Neither is it true which they said that God may bind all our acts vnto him but would not Naie rather he hath made all that is in vs subiect vnto him saieng Deut. 6 5. Thou shalt loue me with all thy hart and with all thy soule and with all thy strength They said also We may performe the workes that be due for we be lords of our owne actions This is a great arrogancie when as they will make themselues lords especiallie of good actions It is neither in him that willeth Rom. 9 16. nor in him that runneth but in the Lord that hath mercie Howbeit admit that we be lords of our owne dooings dooth not the lawe require that these things be doone willinglie They said that a man may satisfie not onelie for himselfe but for others also But if they cannot doo it for themselues much lesse can they doo it for others I adde that there is none in the world which at the iudgement seat of God hath this right of forgiuing of sinnes notwithstanding by praier he may helpe an other What euill followeth by the doctrine of our aduersaries touching repentance 37 If we weigh the parts which these men make of penance we shall sée that they are all vncerteine They will haue men perpetuallie to doubt whether they be contrite or no. The confession is vncerteine no man is able at anie time to knowe whether he haue confessed himselfe of all things Satisfactions be vncerteine bicause they must be made in the state of grace but as concerning grace they stand in doubt Pardons be vncerteine for they grant them vnto such as be contrite and haue confessed themselues but those be doubtfull things If anie man will sée how vncerteine they be let him read the text and glose in the Extrauagants De poenitentia remissione peccatorum in the chapter that beginneth Quod autem Hée shall reckon fiue or sixe opinions which indeuor to declare how indulgences or pardons are of force or not of force and one of them is lesse probable than another and alwaies the latter the woorser Those things being so vncerteine are no gift for a doubtfull gift is no gift By their indulgences they corrupt good works for they take from almes-déeds their appointed end namelie to be giuen and bestowed to the glorie of God They saie they be giuen to the end that punishments may be taken awaie They saie that indulgences be godlie deceits whereby men are inuited or allured to doo well It is a woonder that they crie out vpon vs that we open windowes vnto sinnes séeing they themselues set the gates wide open vnto iniquitie When as men knowe that they may haue pardons they doo sinne the more boldlie By libertie we all become the woorse for what are indulgences but licences to sin Further they haue in them an intollerable accepting of persons he that is not rich is cut short frō comming by pardons pardons dispense with penance inioined Howbeit concerning almes-déeds fastings praiers c. men should not be released from them but incited to them Whereas these works were inioined by the church to them that did penance they belonged to a certeine outward policie but these men haue estéemed them among internall spirituall things Those were not then of the substance of the Gospell neither is it necessarie that they should at this daie be reuiued We haue answered to their arguments An exhortation vnto true repentance Luke 13 6. 38 There remaineth that we imbrace true repentance which commeth by faith and that spéedilie The matter is not to be driuen off from daie to daie for else that figge trée which to no purpose occupieth the ground shall be cut downe Rom. 2 4. Art thou ignorant saith Paule that the bountifulnes of God calleth thee to repentance Iohn said Matt. 3 10. Now is the axe put vnto the root No man knoweth when he shall depart from hence Christ said Luke 13 3. How we may atteine vnto true repentance Vnlesse ye repent ye shall all likewise die If we will imbrace repentance let vs not séeke the same in our selues let vs craue it of God Christ dooth then giue it when he causeth his preaching to worke effectuallie in our minds That repentance is the gift of God the apostle testifieth vnto Timothie 1. Tim. 2 2◠when he admonisheth a bishop that he should diligentlie teach sound doctrine if happilie God shall giue them repentance Ambrose in his notable worke vpon Luke the tenth booke 22. chapter Men saith he doo then repent when Christ looketh vnto them And to persuade the same he addeth First Peter denied and wept not for the Lord looked not towards him the second time he denied wept not bicause the Lord looked not towards him the third time he denied and wept bicause the Lord looked towards him And yet to expound the matter more plaine he added When Peter denied Christ by the fire side among the seruants and handmaidens he was beneath but the Lord was within and aboue therefore with the outward eie he looked not backe vpon him but with the eie of clemencie Further the mercie of God did secretlie helpe Peter he touched his hart he had him in remembrance and by his grace visited him The same father in the sixt booke writeth Whom God hath vouchsafed them he calleth and whom he will those he maketh religious Séeing we knowe these things we must sue vnto GOD for repentance Those words so pleased Augustine as he alledged them in his booke De gratia against Pelagius and Coelestinus the 45. and 46. chapters But let vs desire true repentance There be manie which saie that they repent but they reteine still their ill gotten goods Let vs constantlie desire in faith But thou saiest Forgiuenes is vncerteine why would Peter else haue said vnto Simon Magus Repent praie Acts. 8 22. if happilie God will forgiue thee thine iniquitie Forgiuenes of sinnes is certeine This he saith not to the intent he would make vs vncerteine of the forgiuenesse of our sinnes but bicause euerie man may be certeine of himselfe and not of another Therefore he thus speaketh bicause he was vncerteine whether Simon beléeued Further he would the more stir him vp vnto repentance that he might vnderstand sinne to be a gréeuous thing and that it had néed of more than ordinarie praier When we haue called vpon God for obteining of repentance it behooueth that we pricke forwards our owne selues with his words repentance must be preached vnto others and also vnto our owne selues And by what words of God a man is chéeflie allured it may be comprehended bréeflie to wit if the death of Christ be diligentlie preached for then men doo sée how manie and how great things GOD would haue his sonne to suffer for the taking awaie of sinnes Looke in Paule to the Romans Rom. 5 6. and 6 10. the
among the Corinthians 1. Cor. 1. 5. the which is very much commended by Paul saying that they were instructed in all wisedome and in the worde Were they quiet among themselues There were Schismes among them Ibid. ver 12 They saide I hold of Peter I of Paul I of Apollo But thou wilt say they disagréed not as touching matters of weight Manie were at that point that they thought simple fornication no sinne 1. Cor. 6. 13 So as it behooued Paul to instruct them concerning the same Of the resurrection it selfe they iudged amisse If there be errours in the Anabaptistes or in others we agrée not with them Arrius In the latter age the Arrians did shake the Church for the space of 150. yeares and there were Ethnickes which were agréeued thereat Themistius For Themistius wrote of this matter vnto the Emperour Constantius Graunt me that the Ethnickes which then were reasoned against the Church How are ye Christians diuided among your selues In one Church was a Catholike Bishop in an other a Nouatian as at Constantinople was Chrysostome and Agelius In Africa also welnéere throughout euerie Church were two Bishops a Catholike and a Donatist A part would haue Images Epiphanius counted it as a thing detestable What shall we say as touching the Supremacie of the Pope They woulde haue it to be an article of necessitie vnto saluation but haue they all receiued the same Gregorie said that this is the title of Antichrist The Bishop of Constantinople sued against the Bishop of Rome At length the whole East part acknowledged not the Romane Bishop and yet they saide that it was the Church They say that they haue the Popedome ioyned thereunto God he knoweth But to deale frankelie with them let vs graunt them this It is a token that they are wholie carried vnto lewdnesse and it is rather a conspiracie than a veritie Dauid had the kingdome of God yet was it not quiet Such is the Church Of the true markes of the Church looke after Place 6. Art 16. and 38. c. Of diuers Ministeries of the Church 4 But nowe let vs obserue that the Apostles were to that ende chosen In Rom. 1. at the beginning that they shoulde institute the seruice of the Gospell The difference betweene the Apostles and the Byshops shoulde publish vnto the beléeuers the things which they had heard of Christ But the Bishops were ordeined to this purpose that they shold defend those things which are cōteined in the Gospel and the holie scriptures Looke in the Treatise against Gardiner p. 152 which they should so receiue to be defended as they must not ad vnto them anie new things and forge traditions at their owne will Further the holie fathers which were Bishops when they take in hand to write doe confesse themselues to be handlers of the holie scriptures and woulde not that those things which they write shoulde be accounted of so great authoritie as we attribute vnto the Cannon of the Scriptures Nay rather they forbid that anie credite shoulde be giuen vnto them if they speake anie thing against the holie Scriptures Thirdlie to the Apostolical doctrine were adioyned manie miracles whereby their authoritie is confirmed which we sée was not doon in the traditions of the Elders Againe we are sure that the Apostles wrote by the inspiration of the holie Ghost which we dare not affirme of our Bishoppes Whereupon we conclude that the Apostles could not erre in those things which they wrote but we sée that the Bishoppes haue oftentimes decréeed amisse as concerning the rules of Religion as it appeareth in the Councell of Ariminum and also in the second Synode of Ephesus and also in manie other yea and they erred verie much also in their Actions At Chalcedone and Constantinople were Synods gathered together in which Chrysostome was condemned and deposed Chrisostom condemned and deposed which also was doone in the name of those Bishops which were accompted Catholike And there might be alleadged manie examples of this sort 1. Tim. 1. 14. Also Paul writing vnto Timothie prayeth him to saue that which was giuen him to kéepe declaring that hée ought neither to ad nor diminish any thing of the doctrine of the Gospell receiued This is to preserue the thing giuen him to kéepe Adde hereunto that the Apostles be so vnto Bishops and ordinarie Pastors The Apostles are to the Byshops as the Prophets were to the high Priestes as in old time the Prophets were vnto the high Bishoppes and Priests For the Prophets might bring bookes and mixe them with the Canonical Scriptures For Samuel added his bookes vnto the Scripture Esay Ieremie and the other Prophets added their monumentes vnto the Scripture which the Scribes high Priests and Bishops might not haue done The Apostles called the Gentiles abrogated the Ceremonies of the lawe which was beyond the compasse of the high Bishops and Priests Therefore the Apostle setteth foorth himselfe by sundrie titles that when wée reade him or heare him wée may thinke that we heare not the wordes of a man but oracles powred out of heauen In Rom. 10. 5 But in the Scriptures there be manie places by which it may be prooued that the doctrine of the Gospell shoulde be published throughout the whole world by the ministerie of the Apostles Esay 24. 16. 59. 19. Mal. 1. 11. As in Esay the 24. and 59. Chapters and in Malachie and almost euerie where in the Prophets And if so be the Gospell were published throughout the worlde then coulde not the Iewes cauel that they had not hearde of it especiallie when as Preaching began at them according to that saying Out of Sion shall go the lawe Esay 2. 3. Actes 13. 46. and the word of the Lorde out of Ierusalem Neither did the Apostles turne vnto the Gentiles vntill they had nowe séene the obstinacy of the vnbeléeuing Iewes For then they went vnto the Gentiles who neuertheles also had Ministers of the word of God before although not in such plentie That the Gentiles had some ministers of the word before the Apostles and ordinary succession as the Iewes had Among the Gentils liued Melchizedeck Balam Job and the Sibils whose testimonies as touching Christ are reueiled of olde writers Ioseph liued in Egypt Ionas was sent vnto the Nineuites Daniel and his companions preached in Babylon Nehemias Esdras liued among the Persians all which men kindled some light of true godlinesse amongst the Gentils but at length the doctrine was made fullie compleate by the Apostles The Iewes therefore are confuted by an argument taken a minori that is of the lesse If the Gentiles being farre off and at the ends of the world did heare howe haue you Iewes not heard And this manner of exposition doeth Chrysostome follow Neither is it anie maruell that Paul in the tenth Chapter to the Romanes writeth Verse 18. that the Gospel is published euerie where
heades of the Church But Peter saie they died at Rome And Christ died at Ierusalem which is more We declared at the first that the Pope hath no word of God whereby hée should appoint his kingdom then that no one man can be ouerséer of the whole world lastlie if he might yet he ought not any more to be the Bishop of Rome than anie other Bishop Besides this the authoritie which they boast of either they haue it of God or of men if of God let them bring foorth some testimonie of the word of God that we maie beléeue But if they will saie of men yet men cannot nor ought not determine of the kingdome of God For that were to vsurpe vppon an other mans kingdome Neither doe we onelie shake off this power The elder Fathers shâ—…ned this power but also in a manner all the elder Fathers In the time of Cyprian there were such as woulde appeale out of Aphrica vnto Rome Of that matter Cyprian wrote vnto Cornelius Let causes be heard where they be committed There is one Bishopricke a part whereof is throughlie possessed by each one Apiarius the Priest being condemned of his owne bishoppes appealed to the bishop of Rome who commaunded that he should be wholie restored The councell of Carthage had decréed that if anie man had appealed beyond the sea he should be excommunicated And so the Bishops of Aphrica receiue not Apiarius answere that this is not lawful vnto the Romane Bishop Vnto theÌ„ was sent Potentinus a bishop The Pope once claimed not from Christ nor froÌ„ Peter but from the Councel of Nice The Aphricans demand froÌ„ whence the Pope chalengeth so great authoritie he aunswereth not of Christ not of Peter for as yet they became not so shamelesse but of the Synode of Nice The Aphricans desired the originall coppie The Pope made delaie for he had not what to shewe They send to Alexandria Constantinople and Antioch in the Libraries of which Cities they doubted not but that all decrées of the Nicene councell were extant But no such thing is there to be found Afterward the Pope by no verie faithful dealing instéede of the councell of Nice foisted in the councell of Sardis But the authoritie of that councel was ouer light Gregorie writeth that this title in in the councell of Chalcedon was tendered vnto Leo the Bishop of Rome but that hée would not accept the same But nowe as touching doctrine we shall find The Pope teacheth things contrary vnto Christ that the Pope doeth teach in a maner all things contrarie vnto Christ Iustification by workes inuocation of the dead maiming of the Sacraments praiers in a straunge and foraine language By these Argumentes which we haue spoken of is sufficientlie prooued that there is no head in the Church besides Christ Arguments of the aduersaries 9 Now will we weigh the foure strongest Arguments of our aduersaries what force they beare First they saie Christ went into heauen Acts. 1. 9. Christ went into heaueÌ„ therefore there is néede of an other visible head therefore the Church hath néed of a visible guide Further Christ loueth his Church therefore to the intent that the same might be the better gouerned he would haue it to be prouided for by one head For euen as the bodie cannot be gouerned without the soule Ephe. 5. 25. Christ loueth the Church therefore he would it to haue a head so neither the Church without a head Thirdlie they saie that the old Fathers had alwaies refuge to the Romane Church as vnto the head Lastlie they say The ministers be not equall among them selues Therefore least the matter should growe to a tumult one must be chosen who should be preferred among others and haue a preheminence of voice in councels Howe Christ remaineth with vs. As touching the first Argument Christ so went his way as he neuertheles remaineth perpetual lie in his Church not in bodie but in spirit grace and prouidence For so he promiseth Behold I am with you euen to the end of the world Mat. 28. 20. Mat. 18. 20. And whersoeuer two or three be gathered together in my name there am I. Wherfore Christ is alwaies with vs How Christ remaineth with vs. that is in our hearts Further he left his word from whence the forme of gouerning the Church must be sought But so thou wilt saie as he cannot be séene I grant it And your Pope also when is he seene of the Indians or Ethiopians But thou wilt saie The Pope hath his legates As though Christ hath not likewise his Legates To the second Argument Christ would haue the Church to be prouided for therefore he would haue one head therof The Argument foloweth not For the Church maie be otherwise prouided for Howe the Church is ruled prouided for The Romane and Athenian commoÌ„ weales were best administred and were most floorishing wheÌ„ they were ruled by Senatours Wherfore in the Church there maie be Aristocratia that all things be ordered and ruled in councels as in times past it was doone among the Apostles and in the auncient Church For what Cannot Heluetia be safe without a king Yet so strong are the Arguments of Pigghius although to himselfe hée maie séeme verie sharpe Thirdlie the auncient Bishops being wronged An argumeÌ„t taken of the Byshops appealing to Rome repaired alwaies vnto the Romane Church therefore it was the head I denie the Argument For in the common weale if perhappes a man receiue iniurie he flieth vnto some Senator whom he beléeueth to be a good man shall it therefore follow that the same Senatour is the head of the common weale In those dayes the Romane Bishop was more holie more learned and lesse corrupt than others hée was of great authoritie and in great place about the Emperour therefore Athanasius Chrysostome and others went vnto him for refuge not that they tooke him for the head of the Church And in that gouernment of the foure Patriarches of which we haue spoken before the west part did not so commit it selfe vnto the Romane Bishop as vnto their head but tooke his aduice in doubtfull causes and afterward referred the matter vnto a councell An argumeÌ„t taken from the vneuennesse of ministers 10 Vnto the fourth Ministers be not al equall among themselues Therefore least there might be a confusion of all things it were necessarie there should be one head I aunswere He that is better learned more spirituall Dignitie must not be tyed to Chayers It must be giuen to doctrine holinesse let him be aboue the rest So was there verie much ascribed to Athanasius and Basil not for the worthinesse of the seat but for doctrine and holinesse sake Manie in all parts for learning sake tooke counsell of Augustine but the posteritie bound al the dignities vnto certaine chaiers namelie of Alexandria Constantinople Antioch and Rome because they hoped that in these seates there
third vnto Emperours And of this mind be the Schoolemen as Thomas in Secunda Secundae de Ieiuni saith that the Church cannot decrée at what time and in what manner we shoulde fast For euen as saith he ciuill Magistrates maie declare and ratifie those things which be confusedly and obscurely shadowed in the lawe of nature so the Church may define determine those things which be confusedlie taught in the holie Scriptures Ostiensis And Ostiensis de vi Constitutionum saith that such decrées ought to be of that force that he which coÌ„tenmeth them should be excommunicated And wee reade in the histories that Victor would haue excoÌ„municated al the East part for no other cause but for that they did not solemnise the feast of Easter after the Roman vse Albeit that matter was somewhat repressed by the Counsell of Ireneus The reasons that are brought for the contrarie An answere to the reasons denying this power vnto Byshops they thinke that they be able easilie to refell For whereas it is saide that the Bishops receaued not authoritie of Christ to make lawes they aunswere that that is nothing For they saie that lawes doe belong vnto doctrine Cicero What the Lawe is For the lawe as Cicero saith is a commaunding of honest things and a repelling of things shamefull So that séeing the Church hath the authoritie to teach if hath also saie they authoritie to make Lawes 1. Pet. 5. 3. And albeit Peter saith that a Bishop ought not to beare rule yet that he ought to haue ouersight in the Church and to haue the power of the keies And whereas it is alleaged that the Church hath no right to punish they say it is false for the Church may bind lose excommunicate And whereas Paule writeth that he wil not cast any man into a snare 1. Cor. 7. 37 they say he writeth this particularly of virgins because chastitie is not commonlie giuen vnto al men And that it is a weake argument for a man thus to gather It is not lawfull to make a lawe of virginitie therefore it is not lawfull for any cause And that whereas Esaie saith Esa 33. 22. Thou art our lawmaker and king that is true as touching the last iudgement eternall damnation Or by the figure * Antonomasia is when in the place of a proper name an other name is put Antonomasia bicause whatsoeuer is is of him For otherwise by the same reason euerie ciuil magistrate should be taken away 3 But whether these bee Lawes or or no I will not contend bicause it maketh not much to purpose Wherefore let it bée set downe that it is lawfull for the Church to make to it selfe either Canons or lawes or decrees or statutes or call them by what name thou wilt For the Church is a companie and must be ruled by the word of God especially bicause it belongeth to the saluation thereof and to the worshiping of God But there be other things which belong onelie vnto outward discipline For there is néede of certaine outward bondes to the end that the fellowship of the people maie be retained 1. Cor. 11. 5 So the Apostle decréed that women ought to praie with the head couered and men vncouered Acts. 15. 29 And the Apostles in the Actes decréede that we should abstaine from bloud from strangled and from things dedicated vnto Idols And alwaies in Councels after they had done with doctrine they began to intreate of discipline Finallie so did all the Fathers as Tertullian Origen Basill Augustine and Ierom. The ende of these lawes must be edefying and good order But for so much as they be not of neessitie they maie be changed according to the times and places as in Baptisme concerning the thrée times dipping of sprinkling of them that are diseased of the time of Easter and Penticost at which times onely Baptisme was woont to be giuen Of the Eucharist in what place at what time after what manner whether we ought to communicate standing or sitting in the morning or at euening vnlesse that these things shal be determined of there will neuer be any tranquillitie of the Church For one man will heare a Sermon at one time and an other at an other time one in this place and an other in that So as it is lawfull to appoint such decrées if it be done with the peace of the Church Others reason thus The people is vnlearned and vnskilfull therefore to be held in Ceremonies But this difference is betwéene vs and them of old time They had many Ceremonies we as saith Augustine haue verie fewe And Christ saith that God will haue a people of whom hee shall bee called vpon in spirit and in truth 1. Co. 14. 40 Yet Paule teacheth the Corinthians that it behoueth that there should be some things which maie serue vnto order and comelinesse Howbeit this order consisteth not in great pompe in apparell in songs in the noyse of bels and organs but in that which may serue vnto modestie and grauitie which may remoue lightnesse confusion and barbarousnesse 4 Now that we maie vnderstand What maner of laws ought to be of the Church of what sort such lawes should be we ought to remeÌ„ber that some there bée which pertaine to doctrine and some to gouernaunce Vnto doctrines nothing ought to be thought necessary but that which is gathered either expressely or by manifest and sound reason out of the holy Scriptures such as is of the baptising of Infantes and of Homonsion that is that Christ is of one substance with his father For God expressely commaunded in Deuteronomie Deut. 12. 32 that there shoulde not any thing be added vnto his lawe Againe those things which pertaine to gouernance are distinguished two manner of waies For some be necessarie and serue vnto saluation of which sort none must be thought vnlesse they be taught in the holie Scriptures Others there be indifferent in their owne nature the which we may vse either well or ill Lawes toâ—ching thâ—… indifferent Vnto this part onely belongeth all this discourse In this kind we must speciallie take héede that nothing be thought to be done to the worshipping of God For diuine worshiping dependeth not of the will of men but of the counsell of God Therefore Christ in Matthew saieth out of Esay Matt. 15. 9. In vaine do they worship mee teaching doctrines being preceptes of men For the worshipping of God must remaine simple and pure Esa 29. 23. Ibid. v. 14. Therefore God saieth in Esay that he would send furie and madnesse vpon them of whom he is worshipped according to the preceptes of men And in déede so we sée it commonly come to passe that they which are wholie occupied in this are after a sort giuen vp to a reprobate sense they dote they are mad and they cannot sée euen those things that bée most cleare Col. 2. 10. Paul vnto the Colossians saieth If
or no Moses vndoubtedlie cyteth the Booke of the Iust Num. 21. 14 Iosu 10. 13. 2. Sam. 1. 18 the Booke of the warres of the Lord. And it may be that Noah Abraham Isaac and Iacob wrote those things which belonged to their times so as Moses afterward by the inspiration of Gods spirit did gather and digest those things Certainlie Iude in his Epistle did insert certaine things out of the Booke of Enoch Iude. 14. The book of Enoch Nor doeth it make anie matter if thou saie that the Booke is * Of an vncertaine author Apocryphus because that Booke perhaps was Apocryphus which was caried about after the Apostles time But those things with Iudas brought were both firme and certaine But let vs imagine that there was no wordes of God before Moses except such onelie as were giuen foorth by mouth and deliuered by handes What serueth this to the present matter For the verie same wordes when they were afterward put in writing ought to be kept and retained so as nothing in them shoulde be changed by men The church is later thā the word Séeing the Church is gathered together by the word of God the same of necessitie must be latter than it neither can the Church by her owne authoritie be against the wordes of God because the spirit of God doeth not striue with it self But that it is in word or in writing it maketh no matter for these bee accidents and not the proper and true nature thereof And therefore the word of God whether it be deliuered by worde or by writing it is inuiolable neither can it speake things contrarie 9 Ouer this Hosius is against vs Whether the Church the word of God are to be heard alike and saieth that the holie Ghost speaketh with faithfull men aswell by the Church as by handwriters who wrote the holy scriptures and thereby concludeth as he thinketh that the Church should equiualentlie be heard as the holie Scriptures But we saie that the spirit of God speaketh vnto vs both wayes yet as we are warned before things in no wise repugnant one to another Wherefore when as the same spirit deliuereth any thing by the Church that is not repugnant with the written Oracles Furthermore of the handwriters we be certaine for our forefathers which then liued did manifestlie knowe that the holie bookes were set forth by them So as there is no cause to feare that they are counterfeit Againe the spirit of God is present with the faithfull whereby they perceiue the writings of them to be diuine and not counterfeit by men But as touching the Church we stande oftentimes in doubt For the Bishops which represent the same doe not alwaies come together in the name of the Lord. The Byshops and Councels doe erre Look before cap. 4. art 10 Cyprians error And although they be godlie and holie yet are they men and haue much of the flesh whereby their mindes and affections are oftentimes troubled I doubt not but that Cyprian with his Bishops met together with a good and godlie minde yet neuerthelesse he erred as concerning the rebaptising of heretickes which shoulde returne to the Church Besides this in Councels the voyces be not weighed but numbred whereby it commeth to passe that oftentimes the greater part preuaileth aboue the lesse and the worse aboue the better So as we cannot determine that the Church is without error as the scripture is Howe the Fathers of the Synode of Nice behaued them selues Verilie in the Synode of Nice although it was rightly decréed concerning one substaunce of the Father and the sonne yet was there much séede of impietie inserted as touching satisfactions and times of repentance But how those fathers were mooued and driuen by affections thereby it is sufficiently declared in that like furies and mad men they raged one against another and with their infamous Libels and slaunders stirred vp and inflamed the good Emperour against their fellowes that it is a woonder he could abide their vntemperāce They were called together to deale about a principall point of religion and setting this aside they gaue ouer themselues onely vnto choler and stomacke The maner and error of the Ephesine Synode In the second Synode of Ephesus they not onelie erred shamefullie in doctrine but they also came to blowes so as Flauianus the Bishop of Constantinople was there spurned to death I knowe that some saie that that assemblie was not a lawfull Councell Howbeit this mooueth me but litle For I demand what might be wanting thereunto that is required vnto due and true Councels The Bishops were called together by the authoritie of the Emperour no lesse than vnto the Synode of Nice The legates of the Bishop of Rome were present and the Bishop of Alexandria sate as chiefe by his owne right The Synode of Chalcedon The Councell of Chalcedone although it iustlie condemned Eutiches yet is it reprooued by Leo the Bishop of Rome that estéeming lesse the Seate of Alexandria it gaue the second place to the Seate of Constantinople and abolished that which was decréed in the Councell of Nice which could not be done without note of inconstancie 10 But they saie that this belongeth not to the doctrine or Articles of the faith Against whom we replie by the latter Synode of Ephesus which allowed the errour of Eutiches and absolued him whom afterwarde the Councel of Chalcedone condemned and further The Synode of Cōstantinople that the Synode of Constantinople the which was helde vnder Leo the Emperour tooke awaie images Againe that the seuenth Councell which was gathered together vnder Irene allowed aswell of Images as of the worshipping of them Séeing these Councels varie and be contrarie in the chiefe points of faith who shall giue iudgement of them Certainly none but the word of God according whereunto it behooueth that the answers of the Church or Councels be examined The church otherwhile doeth erre if we speake of that Church which is visible and sitteth in Councels Mat. 24. 24 The Lorde saieth that the false Christes and false Apostles shall so preuaile as the verie elect if it were possible should be deceaued Dan. 8. 9. 11. 36. Daniel also testified that Antichrist should sit in the verie Temple of God that is among them which are named the Church Let vs consider the méetings of the olde Church and we shall perceiue that they went so farre astray that amongst them Ieremie the Prophet was ouerthrowen Ierem. 26. 1. Kings 22. 24. and Micheas who was beaten when the 400. Prophetes were come together before the kings Achab and Iosaphat Iohn 9. 22 Finallie Christ and his Apostles were condemned by the Councell of the Iewes yea Nazianzene said he neuer sawe good end of the bishops Councels Whether the Church can erre and Nazianzene to returne to our owne Councels in a certaine Epistle of his said that he neuer sawe good ende of
and ceremonies For as yet by the ordinances of Moses they retaine the sacrifices and Ceremonies and no man was constrained to giue assent vnto their false opinions But we are forced by the Popes and Bishops to professe wicked doctrines neither can we by reason of them receiue the Sacraments according to the institution of Christ sincerelie call vpon the name of the Lord. Wherefore the consideration of both partes is not alike neither can the example which they haue brought be applied vnto the present cause The crime of breach of Charitie They accuse vs also that we haue broken charitie with them neither doe they remember that charitie dependeth of faith And so séeing they retaine not the same but haue renounced it we cannot as touching Ecclesiasticall communion exercise brotherlie charitie with them neuerthelesse we withdraw not Christian loue from them we continuallie wishe and praie for their bettering namelie that they maie conuert to the Gospell of the sonne of God and that they will at length correct and reforme those things which they haue marde corrupted in the Church Further they disquiet vs They obiect that wee haue departed of our owne priuate authoritie for that we are departed not by publike but by priuate authoritie Neither consider they that God commaunded euerie man to haue a care of his owne saluation What if others will not assent vnto the truth and auoide the corruptions of Religion shall he that is bound to the studie of Gods commandements glory of Christ neglect to doe what he can and that which belongeth vnto him Moreouer all men maie sée that our Churches are not without publike authoritie séeing in them dwell both Magistrates and Princes Neither doeth that subtiltie which they often vse hinder vs in saying that it is not the part of this or that common weale or of this or that Prince thus to doe but that we must expect the consent of all Christendome Here doe they excéedinglie erre séeing God hath commanded both euerie Magistrate euerie Prince that they should with singular diligence and watchfull studie be carefull for the saluation of them which be committed to their charge Ouer and besides Constance and Constantine when they had imbraced Christ they did not expect a consent in Christian Religion of Dioclesian Maximianus Licinius and of their Emperours or Caesars which were their fellowe Magistrates and had then the rule in their hands And ill came to Tiberius for that he expected the consent of the Senate in appointing of Christ to be among the number of the Goddes 34 Hitherto I haue taught howe iust causes they be for the which we haue departed from the communion of the Papists and as I thinke haue sufficientlie to the nature of this place answered their argumentes wherewith they rent and teare vs. So then remaineth that I should descend to the other point of the treatise whereby I maie declare that this was altogether necessarie Which shall thrée wayes appeare First shall be shewed that the commandement of God which is the strongest weapon vnto godlie mindes did vrge vs. Further that it behooued vs to flie least our mindes and consciences shoulde be polluted by the vnpurenesse of doctrine and idolatrie of our aduersaries And finally least we shoulde be in daunger of the wrath and punishments of God which they bée in daunger of As to the first Commandements of GOD by which we are bidden to depart from the companie of the vnfaithfull there be verie manie and sundrie precepts of God extant in the holie scriptures which commaund this separation Yet all those I will not recite because it would be ouer long but I will onlie repeate some Christ saide Matt. 7. 15. Beware ye of false Prophets for although they be in sheeps cloathing they be rauening wolues Wherefore euen as we should flie from Wolues so should they be auoided which destroy soules by peruerse doctrine and religion He in like maner as we reade in Iohn said Ioh. 10. 27. My sheepe heare my voyce and follow not the voyce of strangers Therefore séeing the aduersaries haue alienated thēselues frō Christ we cannot cleaue vnto them vnlesse we will cease to be the shéepe of Christ The same Lord saide Mat. 15. 14 If the blind followe the blinde both of them shall fall into the ditch so as we haue renounced the conduct of the Papists least we should fall headlong together with them It is also written in Iohn Ioh. 12. 48. that manie of the Princes beléeued in Christ who neuerthelesse because of the Pharisées confessed not Christ least they shoulde be estranged from the Synagogues because they rather sought the glorie of men than of God Wherefore if we had taried with our aduersaries it had bin also néedefull for vs to haue feared least we should haue more hunted for glorie and honour at their handes than to haue entirelie loued the sincere truth of the Gospell We haue heard also that Christ said Mat. 10. 34 I came not to send peace but a sword and to separate euerie faithfull man from his owne housholde which would hinder them from the doctrine of the Gospell Then séeing our enemies studie earnestlie indeuour nothing more than to turne vs awaie from the trueth receiued we haue vpon iust cause departed frō them But in the Epistle to the Galathians the first Chapter Gal. 1. 8. there appeareth a most plaine testimonie of this matter for there the Apostle commandeth that whosouer shall bring another Gospel than that which he had preached vnto them he shoulde be accursed vnto vs he goeth so farre as he testifieth the verie same thing of himselfe and he ascendeth from himselfe euen to the Angels Nor doeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifie anie other thing than a malediction or curse And who séeth not that it behooueth euerie Christian man speciallie to beware that he runne not into the curse of God And if so be that Paul once wished to be accursed for the brethren Rom. 9. 1. he sawe that it redounded to the glorie of God But in this cause by adioyning our selues to the Papistes we should become accursed together with them doubtlesse not vnto their saluation but through our consenting they would be more and more hardened in their errors Whereof would procéede not the glorie of God but rather the dishonor of his name Augustine expounding this place in the Epistle to the Galathians brought in an excellent exposition of the Apostles meaning namelie that the trueth for it self is worthie to be desired but not for their sakes which set forth and publish the same For if it should be admitted for feare of thē it might easilie be that we woulde also receiue lyes for dread of them And we are not to thinke that the Apostle in that place rashlie vsed a repetition because the matter was both weightie and doubtfull for euen the aduersaries themselues will séeme to
imitation of the Hebrewes and Ethnickes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One wherein they would imitate the Hebrewes vnto whom by a prescript rule of the lawe of Moses that water was commaunded as it is in the booke of Numbers Num. 8. 7. Howbeit séeing the legall ceremonies by the benefit of Christ his death be extinguished we ought not of our owne rashnesse to reuoke the same While they were in vse they had the word of God ioyned with them but now when they are destitute of that they be more superstitious An other there is wherin they haue imitated the Ethnickes who no doubt but vsed purifying waters but yet not after the same manner For when holy seruice was doone vnto the supernall Gods the body that was to bée purified was all wholy washed but if to the infernall Gods they were onely touched with sprinkling of the purifying water And this Virgil as a man very skilfull of their high priestes lawe Virgil. did diligently obserue by the testimonie of Macrobius in the 3. booke of his Saturnals the first Chapter Which I therefore thought good to rehearse to the intent that sacrificing priestes may know that while they sprinkle things with holy water they doe it not to the high God but doe sacrifice vnto the infernall gods that is to them that be in hel And that sprinklings with purifying waters was an vse among the Ethnickes the Ecclesiasticall historie teacheth In which it is written of Valentinianus when as yet he was not Emperour and was in the traine of Iulianus the Apostata and had come into the Temple there the prelate sprinkled him with his water He being angrie thereat gaue him a blowe saying Why hast thou polluted my purple garment with thy water Yea and God may therefore séeme to haue appointed that rite vnto the Hebrewes because they should not decline â—o the superstition of the Ethnickes And that ceremonie no doubt so long as it was of force had his vtilitie Why the ceremonies of the old law were instituted as the rest had For the old rites before the comming of Christ were testimonies and certaine seales of the heauenlie giftes promises and fauour of God to be giuen For these are spirituall thinges neither can they be discerned with the outward eyes and therefore were signes rites and ceremonies added thereto that men being admonished by them might be confirmed as touching the good will grace of God Whereunto adde that all those thinges shadowed Christ and his redemption Also we after the same manner doe in Christianitie vse baptisme the Eucharist And there is no doubt but that Dauid when in the 51. A place of the Psalme expounded psalme he sang Sprinkle me Lord with Hisop and I shall be cleane and shall become whiter than snowe had respect vnto the legall sprinkling the which in that age as I haue declared had the word of GOD ioyned therewith But that which the sacrificers doe say that they consecrate is no inuention of God but of men 26 These men indeuour indéede howebeit in vaine to fasten to their superstition certaine places of the Scripture As that of Ezechiel Eze. 47. 1. I sawe water going foorth of the Temple c. Zach. 13. 1. And also the Testimonie of Zacharie wherein it is written And in that daie shall the house of Dauid and all the inhabitantes of Ierusalem haue an open well Those things are altogether impertinent to the matter because the Prophetes vnder this word Water ment nothing else thaÌ„ the giftes of the holy Ghost and abundant grace of God towarde the faithfull And there was a certaine Papisticall preacher in these our daies who commending vnto the people the vse of the holy water taught that it serued to renewe the remembraunce of Baptisme and he counselled all those which sprinkle themselues with the same that they should say in themselues Remember that thou art Baptised Howbeit these things besides that they be fonde they haue not anie testimonie either of the Scriptures or Canons or Councels Ouer and besides we must weigh how friuolous and absurd it is in that they would institute it to be either a Sacrament or as they call it a Sacramentall thing because some one Prophet or Apostle did it once or twise As if so be God would once by Elizeus amend the waters by vsing of salt should therefore such a kinde of Rite be brought into the Church Ier. 28. 11. Ieremie ware vpon his necke a woodden yoke And Esay healed the sore of Ezechias with figges Why did they not here make so manie sacrameÌ„ts 27 In like manner the men of Colen 4. Kings 20. 7. Ridiculous arguments of the men of Colen haue offered themselues to be laughed at in their Antididagma where they alleadged the example of Marcellus Bishoppe of Apameensis as it is in the Tripartite Historie in the 9. booke the 34. Chapter who when the Temple of a certain Idol was to be burned and that the fire put therunto tooke no effect for there was present an ill spirit which repressed the violence of the fire then hee perceiuing a danger least the people as yet weake should take offence and thinke that the ill spirit was stronger than Christ did runne vnto the Church and commaunded water to be brought vnto him and lying prostrate before the altar prayed with great spirite and faith Further he signed that Water with the signe of the crosse and commaunded Equitius his Deacon that he should cast the same vppon the Temple of the Idol and after that he chearefully set it on fire which when he had doone both the Idoll and the Temple were verie easilie burned They bring also that which Narcissus Bishoppe of Ierusalem did As Eusebius reporteth in the 6. booke and eight Chapter He vppon Easter daie at night during which night the faithfull in times past were continuallie praying in the Temple when there nowe wanted oyle in the Lampes and that it séemed that the lightes could no longer indure and that the people were maruellous sad he himselfe commaunded that water should be brought him foorth of a wel néere at hande And when he had prayed earnestlie he commaunded to fill the lampes and the water did in a manner take vnto it the nature of oyle and kept in light all the whole night But to what purpose are these things alleadged The Histories shewe not that those were holie Waters Furthermore if it séemed good vnto God to make those Bishoppes famous by the instrument of water for confirming of their sounde Doctrine ought therefore holie water to be instituted Vndoubtedlie as a lawe is not woont to be made vpon a particular example so for the shewing foorth of some certaine myracle sacraments in the Church must not be inuented according to the will and pleasure of men Where as I haue now spoken many things touching holie Water namelie that the author thereof as they will was Alexander and haue confuted the Argumentes
liuing alone which some of the fathers vsed séeing men were not made to that purpose neither can I perceiue that the lawe of God doeth beare it Onelie this haue I wished that I might communicate to the holie societie of the Church those things which I should at anie time attaine by studie Further that ye might vnderstand that this was alwaies the chéefe drift of all my deuises to applie all my indeuour to the expounding of Scriptures Wherefore this exercise being lately giuen me in charge by you séeing it is not vnlooked for and vnprouided for but wished and desired it could not discourage me but rather it draue me earnestlie forward to ascende into this place with a chéereful mind Now I perceiue that my speech of this first point is procéeded further than I wist howbeit the desire I had of putting away suspition which might be conceiued of me together with your earnest attention made me more bolde than perhaps was requisite Nowe at the length I come to the other point and in the handling thereof I will be briefe that I maie make amendes for holding you so long in the former partes I denie that I could be withdrawen from this godlie purpose in respect it is common and that manie doe labour therein I woulde to God O ye diuines that the case did so stand then woulde there not be so great a want of ministers and syncere preachers The scarcitie of ministers I am not ignorant that at Paris Louaine Salamanca Bononie and Padwaie and in manie other Vniuersities are manie companies or rather flockes and heardes if you will of them which professe diuinitie but what maner of diuinitie I beséech you Darke intangled difficult and beastlie and defiled on euerie side with diuelish contentions in such wise that among so great a number of them that are so called you shall scarselie finde one pure and syncere diuine Nazianzene in his Apologie complained that there were verie fewe true pastors of the Church albeit that so great was the rout of them which vsurped that function as they excéeded the number of the subiectes which at this daie in the Tyrannie of the Popedome is most manifestlie séene There are made euerie daie an infinite sort of massing Priestes which are constrained to wait for benefices longer than they woulde But of our part which haue admitted the pure preaching of the Gospell howe few schooles are there found I knowe indéede that you of Tigure God be thanked haue no lacke of learned and godlie Diuines and of those which professe the holie scriptures Ye haue Doctor Bibliander a man of very great learning and exercise Bibliander of whome truelie a man maie doubt whether he more excell in learning or in godlinesse Him haue I for honour sake named because hee must bee my most déere fellow in office and because I sée you meane to ioine mee with him as Barnabas with Paul So then this Church without controuersie aboundeth howbeit wée must prouide that there be no want of them to whose handes the burning lampe maie be deliuered by course not to haue a regarde onelie to our owne Citie and territorie but also to others which are miserablie destitute of teachers pastors If euer that saying of the Lorde had place at this daie it is most true That the haruest is great Matt. 9. 37. but the laborers fewe When Luther and Zuinglius men of godlie memorie beganne to Preach the Gospel if a man had saide vnto them that this doctrine which they published shuld haue extended so farre and wide I thinke they woulde neuer haue beléeued it Good young men be ye therefore of good courage and with great promptnesse and chéerefulnesse prepare your selues to the studie of the holie Scripture Fruitfull is the fielde of the Lorde and the power of Christes spirite is not barren Stande vp therefore prepared to this worke that so soone as yée shall heare the voyce of the Lorde Esa 6. 8. ye maie saie with Esaie Beholde I am heere sende me Some of the common weales of the Swichers séeme as yet to resist the Gospell but those also when they be ripe shall be reaped Wherefore since these our times haue lighted vpon so great a scarcitie of laborers and vppon so great a hope of spreading the pure doctrine of the Gospell it became me not for this cause to be withdrawen from this mind but rather to be more earnestlie perswaded thereunto Of this second point I haue spoken more briefely because it is so euident and plaine as it had no néede of large exposition and long discourse But in the thirde member of our distribution I sée a farre greater difficultie because many things are comprehended therein which might not a litle trouble the minde euen of him that is wise For who dare denie that nothing must be attempted aboue the strength Which if it be true how can I but be reclaimed frō my purpose séeing hitherto I haue not gotten so much learning and knowledge as I boldly trust thereunto séeing also old age commeth on and is not able to endure the painefull labours of watching and the perpetuall studie of reading and writing sith this worke of deliueraunce namely the expounding of the Scriptures is verie harde and as our times be doe euerie where abound with controuersies and those without doubt verie great and finallie séeing we haue to deale not with the vnlearned sort whose eyes may easily be blinded and whose mindes may without much adoe bée deceiued but with men most expert in the lawe of God and most famous in all godlinesse and learning and which haue bin exercised in this kinde of studie euen from their infancie and who daylie vndergoe no small conflictes of this wrestling place in times past also haue doone In this point gentle Auditorie I fréely confesse that for a while I stoode somewhat in doubt For what shoulde I else doe Coulde I be ignoraunt howe litle prouision I haue at home in my selfe But I want in my selfe many things concerning knowledge the expounding of questions and the perfect vnderstanding of tongues Shall I denie my selfe to be olde My graie haires and wrinkled forehead will conuince me Shall I denie that in examining of the holy scriptures we méete with many obscure and difficult places which are hard both to be vnderstoode and expounded The thing it selfe will speake when we come to the triall and in a manner all the euident and large discourses of the fathers wil testifie against me Shall I at length doubt that your verie honourable presence is adorned and furnished with great godlinesse and all kinde of learning If I denie this the verie stones would say that I lie and also all you which be present would reprooue me of falsehood euen so many as haue read the writings of the common father D. Bullinger an excellent man of Bibliander of Gualther and of other men which haue openly heard either their Sermons or
and my faithfull companiōs Sometimes we were sorie with our selues that when we were come to Tygure we went not forwarde to Geneua Bernard Ochinus whither Bernard Ochinus iourneied the daie before our comming Howbeit considering the thing diligentlie the euent of the matter sufficientlie sheweth that all thinges happened according to the prouidence of God who prouided that our presence was fitter for Strasborough than méete for Geneua For Bucer Bucer who nowe hath the chéefe place in the Church of Strasborough being certified that we liued at Basill without anie certaine calling called vs hither by letters We being glad of this tidinges because wee desired also for other causes to sée him wee giuing thankes to almightie God for such an occasion offered vnto vs we iourneied from Basill to Strasborough And so soone as wee were come hither we were most louinglie receiued by Bucer into his house Seuentéene daies I remained with him The true description of a godlie Byshop In which time I spied woonderfull examples of godlinesse aswel in his doctrine as in his life His house séemed to be as a house of hospitalitie such vsuall intertainment giueth hee towardes straungers which are constrained to trauel for the gospell and for Christes cause Hee so well gouerneth his household as in so manie daies space I perceiued not so much as a small occasion of offence but founde on euerie side matter of edifying At his table there is no appearance either of excesse or nigardnesse but of godlie moderation In meates hee maketh no difference of daies but eateth anie sorte of meate as it is laid before him without superstition giuing often times thankes vnto GOD through Iesus Christ for so manie and so great benefites Before and after meate somewhat is recited out of the holie scriptures which might minister matter for godlie and holie cōmunications I may bouldly affirme that I euer went from that table better learned For I alwaies heard something which I neuer so throughlie weighed before or had not béene so wel satisfyed therin As touching other actions of his I alwaies found him occupied and that in no priuate businesse but in those thinges wherein he might helpe his neighbors that is to wit in daielie sermons in well gouerning of ecclesiasticall matters that Curates might gouerne the soules committed vnto them that they should confirme them by holie examples in visitation of schooles of learning that al the labour which is there bestowed maie be referred to the furthering of the Gospell and commodity of the Church In exhortations whereby he continuallie stirreth vp and enflameth the Magistrate vnto Christian godlinesse There is in a manner no daie passeth ouer but he visiteth the court And because he is all the whole daie occupied in these kinde of businesse hée hath appointed the night for his priuate studies and prayers To saie the trueth as the thing is I neuer awaked out of sléepe in the night but I founde him awake Then by studies he prepared himselfe to those thinges which in the daie time hee was to speake then obtained hee by prayers strength vnto his actions in the daie time Beholde welbeloued brethren in our age Bishoppes vpon the earth or rather in the Church of Christ which be truelie holie This is the office of a pastor this is that bishoplike dignitie described by Paul in the Epistles vnto Timothie and Titus 1. Tim. 3. 1. Titus 1. 6. It delighteth me much to read this kinde of description in those Epistles but it pleaseth me a great deale more to sée with the eyes the patterns thēselues Perhaps those of yours which onelie haue the bare name of Bishoppes will obiect that the dignitie and bishoplike maiestie cannot by this meanes be preserued If a Bishoppe shoulde preach and teach euerie day he must euerie daie teach and visite the schooles If care should be taken of the néedie straungers and waifarers if pouertie shoulde bee suffered with an indifferent mind without the greatnesse of reuenewes where shall be the dignitie Where shall be the glorie Where shall be the maiestie of a Bishop We answere that honour riches and glory is in no estimation among the pastours of soules and Apostolicall Bishoppes Contrariwise we grant that vnto Bishoppes which bee not of the Church but of the worlde vnto parents not of soules but of children vnto pastors not of men but of dogges horses and haukes these thinges are most of all regarded these are among the delightes vnto these must be imployed all indeuour vnto these must be bended all the strength But least our Epistle should waxe too great setting aside these vnméete Bishoppes let vs returne vnto that whereof we beganne to speake Bucer obtained for me of the Senate an honest stipende Peter Martyr appointed to teache the scriptures whereby I maie verie well maintaine my liuing and therewithal committed vnto me the charge of interpreting euerie daie some place out of the holie Scriptures Now presentlie I interpret the lesser Prophetes as they vse to call them béeing nowe readie to make an ende of Amos. And because the most part in this schoole haue knowledge in the Hebrewe I expounde the Hebrewe text in Latine Capito Capito a man famous in learning and godlinesse occupied before the place appointed vnto me who being deade a yeare nowe past none hath béene as yet appointed in his steede Nowe hath God the most mercifull father brought me hither that I might in some part ease Bucer of his infinite labours who before my comming was to teach euerie daie in the schoole Since the time that I haue béen placed in the roome of Capito he maie nowe leaue off the affaires of the schoole to order other businesse that is of no lesse importance He preacheth euerie daie with great profite of the whole schoole and of me my selfe that heare him read Wherefore by the benefite of Gods mercie my affaires are in verie good state Moreouer I cannot expresse in wordes howe welcome and welbeloued I am of all and howe well I content the whole schoole Blessed be God the father of our Lorde Iesus Christ who of his infinite clemencie hath béene mercifull vnto me I woulde that that Church there might bee adorned with such gouernment Vndoubtedlie you shoulde receaue a farre greater profite by dailie sermons and publike readinges of the holie scriptures than by so manie masses vnderstoode for the most part neither of the sacrificing priests which say them neither yet of those that heare them The worde of God neuer falleth without some fruite So as it would profit all men of euery condition kinred age and sexe and so might as well your Church as also your Citie be made better and more excellent Vnlesse I be deceiued you will aunswere after this manner This indéede would be farre better and farre more profitable but we haue néed of Pastors for want of whome we are much troubled But be that those few which remaine with vs would imitate your
the father of our Lord Iesus Christ who is the fountaine of seasonable helpe and sound consolation will so at the length be present with you as both you may be in better health of bodie and that the troubles wherewith you are pressed beyond your power shal be somwhat mitigated I am verie sorie that the matters of France do fare so ill although I iudged before hand that things would so come to passe For I perceiued nowe that they would soone beare the sway into whose hands if the chiefe ruler should come it was easie to be iudged what a fal the state of religion should haue Others perhappes do maruell at the Quéene But I maruell not for I neuer perceiued hitherto any token of her godlinesse towards sincere religion Howbeit it séemes to be verie new in the king of Nauarra that hee which appeared before to fauour with a full spirit the Gospel of the sonne of God should shew himselfe now when most néede was to be voide of godlinesse What shall we héere doe Hée that is the king of kings and Lord of Lords shall defende and promote his owne cause without the Kings and Lords of this world and as I hope will be a defendor and maintainer of your citie also For he is not woont to faile the faithfull in such times as they be oppressed And since he hath not hitherto omitted this towards any we are not to thinke that hee will nowe begin with you Howbeit since it lieth not in vs any other way to helpe we doe assist your state with earnest prayers vnto Christ we mistrust not but that according to his goodnesse wee shall at the length be heard I haue saluted Bullinger and the rest in your name who in like manner wish you verie much health As for the young man whom you haue commended in your letters I will willingly gratifie all the wayes I can I pray you commende me heartily to your fellow ministers and especially maister Viret and maister Beza for whose sake Letius gaue me the institutions of your College which I greatly reioyce that you haue erected and for that cause I also giue God great thanks beséeching him that he will happily prosper that which yée haue well begun Trulie I would with all my heart haue written now vnto Beza sauing that the carrier made too much hast Fare you wel most louing Sir and reuerent brother in Christ From Zurick the 16. of September To Theodore Beza MY good friend and louing brother in Christ I receaued by one Himmanuell the booke which you deliuered him for me whē he departed from vs. Wherefore I giue you thankes for the gift aswell for the excellencie and woorthinesse thereof as also because I now perceiue there is a way open whereby we shall not silentlie shut vp in our selues our good will which we haue through Christ and his Gospell but shall hereafter exercise the same by our mutuall letters and salutations one to an other Truelie you began this excellent and comfortable kinde of coniunction wherefore it is not méete that it should cease in me This therefore did I receaue as méete it was with great delight and pleasure and for continuance thereof these few lines I thought good to write whereby I might reioyce with you for this happie stile of writing this aboundance of learning and sinceritie of faith which excellent giftes no doubt since you acknowledge to be giuen you by God for the profit of the Church now vse you them diligentlie when they be most needefull for the flocke of Christ and when your yeares are in state to doe the same Howbeit because it is but superfluous to admonish him that is wise enough of himselfe therefore I will not make manie wordes An other thing that I thought to signifie vnto you is that I as I thinke together with me all the godly and so manie as loue the saluation of the Church doe giue you singular thankes for the labour which you take in writing And euen this would I should be a spurre vnto you to procéede as you haue begunne and that the greater number of enemies of the trueth there be the greater forces and the stronger campe you prepare against them God long preserue you safe among vs and graunt that you may happilie liue to Christ and his Church I pray you salute in my name Viretus and signifie vnto him that the matter of the French Church hath at the length had a happie end From Strasborough the 18. of Nouember 1554. Vnto Theodore Beza I Am assured right woorthie Syr welbeloued brother in Christ that you looked I should long agoe haue aunswered your two learned and courteous letters This in verie déede I had doone but that I lackt trustie and sure carriers And I am of that minde that I thinke not that letters should be committed vnto euerie man Now at length I doe write an aunswere and I pray you beare with this my slacknesse séeing it hath not happened either because I made small account of your letters or for that I estéeme you but after a common manner or loue you but coldlie but rather to the intent that those things which I write might be straightway caried whither I appointed The doctrine of predestination necessarie to be taught in the Church I vnderstand it to be a verie profitable and necessarie thing that the doctrine of predestination should be retained pure in the Church and be truelie and plainelie taught which because we sée it not to be doone as both of vs doe wish it gréeueth me verie sore Zanchus and I according to the strength and power giuen vs of God haue not failed of our part but aswell by teaching as disputing haue plainelie and openlie defended the truth The cause I write not because as I thinke it to be all one generallie so I know you are not ignorant thereof And whereas you for making of the matter no lesse profitable than it is withstood haue determined amongst mē so to declare it as you may also in certaine painted tables set it before mens eyes explane it and make it euident I both commend and verie well allow therof As for my counsell which you of your gentle nature and of a certaine modestie of minde doe require I doe not thinke that you haue anie néede thereof which neuerthelesse if you should néede I might not giue the same according to those descriptions which you sent vnto me by Sampson an Englishman For although I finde in them a compendious diuision and that there is diligentlie obserued a fit way of teaching yet can I not perfectlie comprehend what is the whole doctrine while there is not added some exposition nor the places out of the holie scrptures be set downe Yet neuerthelesse as I can coniecture of the Lyon by his clawes I doubt not but that it is circumspectlie deuised diligentlie comprised of you Wherefore I not onelie counsell you but I also warne and desire
Beleefe ought to be prooued 3 233 b Whether Purgatorie be an article thereof 3 243 b We must not speake doubtfully of the Articles of the same 3 234a Who haue no true and certaine Beleefe 3 105 b Whether the true and right Beleefe is to be yeelded to the persecuters of the Church 4 33 b ¶ Looke Faith Beleeue What it is to Beleeue 2 612 a 3 69 b 70 a 92 a Of such as Beleeue but for a time 3 64 a Howe hee which doeth Beleeue passeth from death to life 3 63 b What the Turkes Beleeue together with vs. 3 73 b Whether to Beleeue onely sufficeth to the obtaining of adoption 3 73 a To Beleeue well hath two extremities 3 388 a How it is meant that the Diuell doeth Beleeue 3 62 b Whether we must Beleeue with iudgement or without iudgement 3 63 a Admonitions to such as Beleeue 3 63 b Whether we should Beleeue myracles 3 62 b These signes shall followe them that Beleeue c expouÌ„ded 4 130b An analogie betwéene the two wordes to Beleeue and to iustifie 3 89 b 90 a Beleeuers How Beleeuers may haue power to bee made the sonnes of God 3 73 a The difference of Beleeuers and vnbeléeuers dependeth of calling 3 18 b Places doe not separate Beleeuers 4 2 b ¶ Looke Faithfull and Regenerate Belles Howe much the Papistes attribute vnto Belles 4 126 a Baptised 4 125 b Benefit What is the highest Benefit of God towardes mankinde 2 596 a Benefites That the Benefites which wee receiue of men doe come from God 2 524 a The heape of them doe adde more weight vnto sinnes 2 554 a Foure degrées of men who in bestowing thereof haue diuers respectes 2 523 b Two kindes of them from God some principall and othersome common 2 524 a.b Certaine tending to their destruction that haue them 2 596 a Whether they are to be withdrawen from the vnthankefull 2 524 a.b Gods common Benfites are extended both to the good and bad 3 30 b Bi. Birth Of noblenesse and basenesse of Birth 4 3â—… b 312. 313. ¶ Looke Kinred and Nobilitie Birthday Of celebrating a mans Birthday and whether it be lawful 2 377 a The prophane solemnities that Herod vsed in the celebrating of his Birthday 2 377 a Bishop What he that desireth to bee a Bishop shoulde consider 4 10 b How it is meant that he must be no smiter 4 265 a None might be called vniuersall 4 80 a 36 b His house had the power of a Sanctuarie 4 268 b Whether hee may depose a king in a case of offence 4 232 a.b When one alone may excommunicate 4 61 a Ambrose chosen Bishop of Milan when hee was a nouice in the faith and why 1 98 a.b Bishops Of what things Bishops ought to haue a care 4 231 b Whether they may make lawes 4 41 b 42 ab They and Councels doe erre 4 72 b 73 a Their office and charge 4 79 a They are to choose Ministers 4 36 b They haue oftentimes erced in doctrine and why 4 4 a Why kings be consecrated by theÌ„ 4 236 b In election of them what is to bee respected 4 40 a.b What is signified by annointing of their heade 4 15 a Whether they or kinges be superiour 4 229 b 230 a Difference betwéene them and Apostles 4 3 b 4 a. Of the annointing them 4 14 b 15a b Their vserie practise 4 61 b 62 a D. Latimers exhortation vnto them to followe the diuell 2 481 a Whether they haue the rule of both swordes 4 287 b Of some who being sensuall are not to be allowed as iudges in spiritual things 1 43 b Bishops in Germanie haue the sword and gather tributes 4 239 a What we are to iudge of the continuall succession of the Romane Bishops 4 80 b Of euill Bishops in Cyprians time 4 62 b ¶ Looke Clergiemen Bl. Blasphemie Nothing woulde force Iob to commit Blasphemie against God 2 292 a Blessed To be Blessed what it signifieth in the Hebrewe phrase 3 128 b The difference that some haue made betwéene Blessed and happie 1 164 a.b ¶ Looke Felicitie Blessednesse Of the Blessednesse of man in this life and the life to come 1 5 b According to Aristotle and the holie scriptures 1 132 ab Why the Blessednesse which we waite for is not reuealed in this life 3 276 b ¶ Looke Cheefe Good and Felicitie Blessing What is meant by Gods Blessing of the seuenth day 2 374 b Blindnesse Blindnesse is a priuation of sight which sticketh in the eye 1 180 b Bloud Howe the Bloud is the soule as is auouched in Geneas 1 123 a.b Why some haue thought it was decréed that men shoulde refraine eating of Bloud 1 123 b Bo. Bodie The worde Bodie is of large signification and howe 3 78 b The frame thereof is a woonderful work of God 3 317 b whether it be of it selfe euill 3 317 b 318 a Whether it be troublesome to the vnderstanding 3 316 b 317 a It was not giuen vs to be any hinderance vnto bs to our knowledge of God 1 31 b 32 a Howe all the partes thereof doe serue one another 2 422 b The place and it are ioyned together 3 364 a A proper analogie betweene it and the earth 2 605 b What kinde of instrument it is to the soule 3 335 a A distinction of the flesh from the same â— 361 b â— 116 a To what end the parts thereof shall remaine in heauen their vse being taken away 3 360 b Whether a carcase be the Bodie of a man 3 135 a Why it is called spirituall 4 186 a 3 359b 2 623 a Howe the shadowe doth not accompanie it alwayes after one manner 1 142 b 143 a A reason of the fathers why it was made before the soule 1 122 b At the beginning it was not giuen to the soule as a prison as some do fable 2 251 a The Platonists opinion touching the heauie masse thereof 1 31 b The order of the members of the same 4 321 a A similitude shewing how Adams Bodie might die and not die 2 246 a It was made before the soule 1 121 b It was mortall but not of necessitie to die 2 246 a What Tertullian termeth to be a Bodie and his opinion that Angels and God himselfe haue bodies 1 113 a Howe he prooueth euerie kinde of creature to be a Bodie 1 28 b The Anthropomorphits fond reason whereby they prooue out of the scripture that God hath a Bodie 1 29 ab He is without one and how the same is prooued 1 28 b 29 a In what sort the Bodie of Christ entred in the doores being shut â— â—17 a After his resurrection it was both a spirituall and verie bodie 1 116 b 1â—7 a 113 b What it hath respect vnto 3 78b Whether it came out of the sepulchre the same being shut 1 117 a Bodies A distinction of Bodies 3 361 b 362 a 4 91 b The necessarie coniunction of
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