for he testifieth the selfe same thing vnto the Colossians the first Chapter and that twise Col. 1. 6. 23. First he saith In the trueth of the Gospel which being preached throughout the world bringeth foorth fruite In the Apostles time the Gospel was very farre spread ouer the world Rom. 15. 19. And towardes the ende of the same Chapter he saith The Gospel which is preached vnto euerie creature vnder heauen Also in the fiftéenth Chapter of the Epistle to the Romanes he declareth with howe great endeuour he labored to publish abroad the Gospel in all places From Ierusalem saith he vnto Illyricum haue I filled all the countries round about with the Gospel And now seeing I haue no more place in these quarters as I goe into Spaine I will come vnto you If one Apostle did so much what doe we think that the rest of the Apostles and Euangelists did Matthew preached vnto the Ethiopians which were in the furthermost parts and Thomas vnto the Indians which euen they themselues at this day testifie And in the first Chapter of the Epistle to the Romans Rom. 1. 8. it is written that the faith of the Romans was spoken of through the whole world And this diligence of the Apostles ought to stirre vp men of our time by continuall preaching to restore Religion nowe decaied Wherefore that commaundement of the Lord which he gaue vnto the Apostles to go into the whole worlde and preach the Gospel to euerie creature ought also to be of force in our time that euerie man in his place which he is appointed vnto should by preaching not suffer sound doctrine to be abolished 6 That the Gospel in the Apostles time was caried abroade into all the parts of the world some expound it by the figure Synecdoche namelie that it was now preached in the most principall Prouinces and Dominions and that at the leastwise the fame and renowne of this doctrine went from thence vnto the Nations adioyning And of this minde was Ambrose who saith Where the person of the preacher wanted there the fame was present And this he proueth by a similitude A similitude The wonderfull workes which GOD had wrought in Egypt to preserue the Israelites were by fame knowen in Ierico as Rahab testified to those messengers or spies whom Iosua sent Iosua 2. 9. No nation as yet in the Apostles time by publike authoritie of the magistrates professed Christ No nation did publikely receiue the Gospell tâ—ll the time of Constantine For this came to passe onlie in the times of Constantine and Theodosius And hereby is easilie perceiued what they meant which wrote that certaine nations were newly conuerted vnto the gospel which doubtlesse they affirme of English men as though in Gregories time they came vnto Christ by meanes of Augustine his legate and Bishop of Canterburie and also of the Saxons that they in the time of Charles the great receiued the faith of the Gospell This indéede might be as touching the publike profession of Cities and Regions when neuerthelesse Christ was long time before preached in those places And as touching Englande England had preachers of the Gospell from the beginning it had preachers of the Gospell euen from the beginning namely in the time of Eleutherius the first and had them in such sort as those Bishoppes continued vnto the time of that Augustine which was sent by Gregorie And that Ilande as touching the feast of Easter obserued the old maner of the East Church and specially of the Church of Ephesus for they did celebrate it the 14. day of March Augustine Bishop of Canterbury brought tyrannicall subiection in to England Wherefore the same Augustine as I thinke rather brought in a Tyrannicall subiection vnder yâ— Pope than pure Christian Religion And thus must wée iudge of the Saxons and such other like nations Augustine in his booke de natura Gratia the 2. Chapter affirmeth that in his time there were some countries far off although verie few vnto whom the Gospel was not as yet preached which I thus vnderstand that the word of God was not publiklie receiued and beléeued Hée writeth also of this matter in an Epistle to Hesychius which is in number the 80. But Chrysostome most manifestlie maketh on my side in his 10. Homilie vpon Matthew and also vpon the 24. Chapter of Matthew when he interpreteth these words Mat. 24. 14. This Gospell of the kingdome shall be preached throughout the whole world for a witnesse and then shal bee the ende The consummation that Christ spake of concerned the publike weale of the Iewes No doubt but the Gospell was preached before the destruction of Ierusalem for the ende in that place must bée referred vnto the publike gouernment of the Iewes which was destroyed in the time of the Apostles for Iohn liued euen vnto the time of Traian The Gospell was preached euery where-but not euery where receiued The Gospell then was in that first time preached almost euerie where but not euerie where receiued nay rather yâ— Preachers were in euerie place gréeuously persecuted as Christ had foreshewed Mat. 10. 17. For They shal deliuer you saith hée and shall scourge you in Councels and Synagogues and ye shall be brought before Kings and Rulers 7 So as there were verie fewe or in a manner none which either heard not the preaching of the Gospell or at the leastwise heard not of the noble and excellent fame of Christ And yet it may be that in processe of time the name of Christ was by negligence and incredulitie abolished as the Portingales report of places found out by them in their iourney wherein they sailed from the Gades into India Whereupon some are woont to moue a curious question what is to be thought of those which are borne either in wilde woods out of the companie of men or in those places where Christ is not preached and his name not heard of What shall become of the people which haue not heard of Christ Vnto whom we may answere that those men if any such be found are in déede somewhat excused neither shall their damnation be so grieuous as shall theirs be which haue heard the Gospell and contemned it yet neuerthelesse they obtaine not the benefit of saluation séeing they haue in themselues the cause of their damnation namelie originall sinne and manie other sinnes the which vndoubtedly haue bin added of them That God without the outward ministerie can reueale Christ vnto them we doubt not and perhappes he sometimes of his mercie doeth so but not of desert as wicked Sophisters affirme if so be they doe what lyeth in them as though they were able to merit it as they saie of congruitie But of this thus much by the waie Howbeit that must be attentiuelie considered that it was no light myracle A myracle that Christs preaching was so soon spread yea rather it was woonderfull that in so
be only the ciuill head of the Church If thou require of Papistes they will neuer graunt that their Pope is onelie the ciuill head of the Church Nay rather they will haue them to be called spirituall fathers So as they haue two heads of one and the same kinde For they will neuer suffer themselues to bée inclosed within these boundes For they dispence against the word of God they forbid marriages they applie the merites of Christ and of the saintes they ordaine new Sacraments they sel Pardons This pertaineth not to a ciuill head Wherefore let them graunt that their Church hath two heads and that it is a monster But I will deale frankelie Admit the Pope be a ciuill head That if the Pope be a ciuil head yet the Church is double headed yet doe yée fal into the selfe same errour For seeing the Magistrate also is a ciuill head ye shall bée constrained to confesse that in the Church there be two ciuill heads both of one order and that so your Church is a monster But these men as they be importunate dreame of two heads First that the Pope is the ciuill head of his ministers and so is one head of the Church Whether the Pope be be ciuill head of his ministers Rom. 13. 1 For they will haue ministers to be exempted from the power of the ciuill Magistrate But this is a vaine conceite For Paul commaundeth that euerie soule should be subiect vnto the Ciuill power he exempteth none Yea and Chrysostome saith that neither the Apostles nor Euangelistes ought to be excepted Peter also exhorteth ministers that they should obey the ciuill power Wherefore in vaine doe they babble and ridiculouslie doe they adioyne two heads vnto their ministers Whether the magistrate may beare rule ouer preachers Ministers subiect two maner of wayes What then wilt thou saie Shall the Magistrate beare rule ouer ministers and Preachers I aunswere that the word of God and the Sacraments are subiect to no potentate But ministers are subiect two manner of waies both in respect of manners and of their function For if either they liue wickedlie or doe not their duetie they may be both reiected by the Magistrate and depriued Look part 4. pâ— 13. Act 7 6 But these men still dreame of one ciuill power that is Ecclesiasticall and of an other that is profane The one of the which they attribute vnto the Pope and the other vnto the Magistrate but all in vaine For as much as pertaineth vnto Ecclesiasticall power the ciuill Magistrate is sufficient For he as saith Aristotle in his Politikes must prouide that all men doe their duetie both lawiers Phisitians husband men Apothecaries among whom we may also recken ministers and Preachers What néede haue we here to multiplie heades Salomon Dauid Iosias being ciuill Magistrats yet did they not thinke religion to be without the compasse of their charge Constantine Theodosius and Iustinian thought vppon nothing more than to set in order the true church of God So then there was no néed that these men should raise vp a newe head vnto themselues in the Church and especiallie for the setting vp of tyrannie For the Church hath Elders who must prouide in what order all things ought to be doone and that all things be in order the Magistrate ought to prouide What the church must doe if the magistrate be vngodlie But what if the Magistrate be wicked Yet there is a Church there be Elders there be Bishops by these it must be decréed and appointed what ought to be doone in Religion And this perhaps is it Howe the king of England is called the head of his own church why the king of England would be called head of his own Church next vnto Christ For he thought that that power which the Pope vsurped to himselfe was his and in his owne kingdome pertained to him selfe The title indéed was vnwonted and displeased manie godlie men Howbeit if we consider the thing it selfe he meant nothing else but that which we haue now said 7 But they obiect that after the Pope Whether the Pope being nowe made head ought to be remoued 1. Sam. 8. 7. once became a Monarch and that we sée that christ is not therby excluded he must not rashlie be remoued For so the Israelites although they had made themselues a king without the commaundement of God he béeing once appointed they did not afterward reuolt froÌ„ him I aunswere The reason is not alike For the Israelites in creating their king had the voyce of God which thing if these men can shewe of their Pope we will confesse that the reason on both partes is alike But they cannot do it naie rather they haue the contrarie out of the holie Scriptures Wherefore we conclude first that it is not agréeable for the Church to haue a double head Secondlie that although it might be agréeable yet that one mortall man cannot rule and regard the whole world for that doth farre excéed mans strength Whether ciuill Prince that hath more prouinces than he can out-see be to be suffered But thou wilt saie If this reason be of force euen a ciuill Monarch ought not to be suffered who hath more Prouinces than he is able to take the charge of Wherefore if a king be not able to prouide for all that be his shal we reuolt from him as ye haue doone from the Pope I aunswere that these Empires larglie extended cannot be without fault For séeing the kings cannot deale in all things themselues they coÌ„mit their Prouinces vnto vnsatiable and gréedy cormorants by whom the people is miserablie drawen drie and suckt out And in auncient times when things were better seuerall cities had seuerall kings We read that Nynus first made ware vppon the nations adioining and amplified his borders So we read of so manie kinges that were in the land of Canaan being no verie great Region Indéede it is an ill thing to haue so large a dominion yet must not the people for that cause reuolt from their kings Howbeit if they wil commaund anie thing against God they must in no wise be heard Christ came not to chaunge the order of common weales For my kingdome saith he is not of this world Ioh. 18. 36. Neither did Paul at anie time perswade that there should be anie defection from Nero. So as we haue the word of God that we should obey the Magistrat whosoeeuer he be but we haue no word to obey the Pope If there be one head of the Church whether the â—…nt ought to bee at Rome 8 But admit that there maie be some one head of the Church why should he rather be at Rome than else where Because Peter saie they sat in Rome First that doth not sufficientlie appeare For by some it is denied But be it he was at Rome he was also at Antioch and Ierusalem Whie then should not the Bishops of these Cities bée
and especiallie Chrysostome vppon those wordes of Paul vnto Timothie One mediatour of God and men He defineth the Lord to be a mediatour because of both his natures 3 I beléeue that Christ by nature is the soonne of God That Christ is both the sonne of God and the sonne of man and by nature the sonne of man And as he is by nature the sonne of God he hath it of the godhead but that he is the sonne of man he hath it of manhood And this is not to diuide Christ for we imbrace him most truelie to be one but when we attribute vnto him diuers thinges we doe consider the reason and the cause whereby or for which those thinges may be agréeable vnto him Therefore when he is said and beléeued to be the sonne of God according to nature we consider with our selues from whence this thing may come vnto him by the nature of man or by the nature of God and we perceaue that this is not deriued from the nature of man séeing that nature hath deriued no matter or essence as I may so say from the substance of God But the word it selfe of God what and how much soeuer it be hath the nature and substance begotten by God the father Therefore in respect that Christ is God he is beléeued and said to be the naturall sonne of God but in respect that he is man he must be called the sonne of man Vndoubtedlie if we will shunne absurdities we must take speciall héede that we mingle not and confound the two natures of Christ which if we shall not commit it will not be hard for vs to vnderstand the originall of his properties 4 The essential iustice which Osiander deuised we reiect as strange and contrarie to the Scriptures An essentiall iustice of Ozianders feigning For we vnderstande not anie other waie of iustification than that which Paul vnto the Romanes and Galathians taught Rom. 4. 2. when he purposelie intreated thereof especiallie in the 4. Chapter to the Romanes That righteousnesse is imputed vnto vs by faith and by the example of Abraham and most euident testimonie of Dauid it is so cléerelie proued that he must néedes be verie purblinde which will be blinde in that matter Furthermore if iust men doe liue by their faith as Habacuke hath testified Habac. 2. 4. and that our righteousnesse is our life now haue we no essentiall righteousnesse but righteousnesse imputed by faith as the Apostolical Epistles haue taught Neither is that saying of Esaie otherwise to bee vnderstoode With his knowledge he shall iustifie manie Esa 53. 11. Furthermore if wee shoulde be indued with essentiall iustice we shoulde not want anie point of true righteousnesse neither should we make supplication before the tribunall seate of Gods iudgement which neuerthelesse wee knowe that Dauid earnestlie did when he prayed Psal 143. verse 2. Enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight Neither should there be anie néede to light a candle in this our time in the Sunneshine of so cleare a truth if we would auoide as Paul warned vs Prophane and vaine bablinges and oppositions of Science falselie so called 1. Tim. 6. 20. All these thinges I confesse might much more at large haue béene declared and confirmed by more testimonies of the holie scriptures of the fathers but because I know that I do not write vnto the vnlearned therefore I counted it sufficient to shewe what my iudgement is And as touching Seruettus the Spanyard The iust punishment of Seruettus the Spaniard I haue not ought else to saie but that hee was the Diuels owne sonne whose pestiferous and detestable doctrine must be banished in all places Neither is the Magistrate to bee accused that put him to death séeing there might be founde in him no takens of amendement and his blasphemies were altogether intollerable But nowe will I make an end of my Epistle which as it is large if so it shall be no slender doubtfull testimonie of my most inclined loue towards you doubt lesse I shall thinke that you haue dealt verie well with me Liue you happilie in Christ and loue ye me in him euen as in him I most syncerelie loue you From Strasborough the 14. of Februarie 1556. To Maister Iohn Caluin Peter Martyrs returne out of England BY what meanes worthie Sir God plucked me out of the Lyons mouth euen I my selfe doe not yet well knowe much lesse can I declare it vnto you But as Peter being brought out of prison by the Angel thought that those thinges that were doone he had séene but by a dreame euen so I as yet scarcelie thinke it true that I am escaped Howbeit I am safe and in health here at Strasborough wherof I thought good to certifie you with spéede that you together with me and other good brethren maie giue thankes to God I earnestlie beséech your godlie Church that they by their heartie prayers will indeuour to obtaine the assistaunce of God whereby the calamities that oppresse the English Church maie bee mitigated The Byshops of England in Perill of life for religion There the Archbishoppe of Canterburie and Yorke the Bishoppes of Worcester and Oxford with manie other learned and godlie Preachers are fast in holde and together with manie other holie men stande in extreme daunger I knowe that these thinges according to your godlinesse will bée greeuous vnto your eares but now I shew you of two thinges that maie somwhat mitigate your sorrowe First that although the infirmitie of some bewraie it selfe yet is there a great constancy of many more thā we had thought so as I doubt not but we shall haue manie famous Martyrs if Winchester which nowe beareth all the sway shall beginne to shewe his crueltie A prophecie of the short continuance of Antichrists kingdome in England Secondlie that it is the iudgement in a manner of all men that this calamitie will not long indure who as they be wise haue good coniectures of this their opinion Wherefore let vs also desire God that he will quicklie treade downe Sathan vnder the féete of his Church As for me I am vncertaine whether I shall still abide here at Strasborough Perhappes the controuersie about the Eucharist will somewhat let me Howbeit I doe not much force But this séemes to bée no small matter that the better and learneder sort are desirous to kéepe me still Whither soeuer the Lord shall call me thither am I willing to goe Yet this did not a little gréeue me that Iames Sturmius to whō both the common weale and the Schoole is greatlie beholding departed from hence the verie same daie that I came into this Citie to wit the 30. daie of October And it is thought that his brother Peter Sturmius shall be chosen in his stéede among the orders of the schooles But Iohn Sturmius the gouernour of the schoole laboreth by
thinke that I will euer for this diuersitie of opinion which is not great either loue or honour you any thing lesse than I did before c. To a verie honourable Prince in England 43. FOr manie and great causes am I verie much bounde vnto your highnesse most noble Prince For I being but a poore silie man and of lowe degrée whom you saw scarcelie once in England you heare such affection towardes mee as you haue with singular courtesie and good will intertained Iulius which dealeth in my affaires and haue shewed him not small but verie great fauour in the perfourming of his businesse for the which cause I giue your Honour excéeding great thankes and besides this for that you haue sent letters vnto me letters doe I say yea rather praises and commendations both of my learning and vertues which although I doe not acknowledge to be in me yet could I not but reioice in your iudgement because I vnderstoode it to bee a most certaine testimonie of your loue and good will towardes me Neither doe I thinke my selfe to be loued of you for any other cause than for godlines and religions sake I will not rehearse the singular desire that you shewe to haue mée returne againe into England Peter Martyr called againe into England which you also affirme that the godlie and learned men doe desire together with you But how great a fauour is that that you haue put the Quéenes Maiestie in minde that there must be some consideration had of my calling and haue put mee in her Maiesties fauour Finally you haue promised to doe mee all the pleasures and commodities you can and you haue declared the causes and those verie singular of this your affection namely the loue of your Countrie and the excéeding care of setting forward the worde of God Such a Prince who can but loue Vndoubtedly if I should euer be forgetfull of this so great a good will and of so many benefites I shoulde not onely be voide of godlinesse but of humanitie Wherefore I will indeuour and that by all meanes I can that they may neuer slip out of my minde But nowe as touching my returne into England and if I am not able to answere that which I would earnestly desire I beséeche your honour that you will of your courtesie take in good part the answere which I write vnto you First I would not haue you to thinke that I desire any thing more earnestly than the sound saluation of England in the Lorde Wherefore I haue desired now also no lesse than in times past to further the commodities and building thereof and to doe that which might be as well acceptable as profitable to your kingdome and Church But at this day it standeth thus with mee that I am appointed to the Citie and Church of Tigure and therefore I am not at my owne libertie Wherefore as touching this matter I sought the iudgement and good will both of the Magistrate and of the Ministers And certainlie I founde in them a singular indeuour and readie minde to satisfie your desire For thinke not that any thing is more acceptable and deare vnto them than the trueth of the Gospell to be most largely spread But on the other side they no lesse prudently than louingly consider of the constitution of my bodie my state and age and they are somewhat afraide least I being loaden and as it were broken with age cannot abide the trauell of iourney which is somewhat long variable not euerie where easie They sée moreouer that in diuers places are like to come no small daungers Further they consider that I am called abroade to much more painefull labours than I doe here abide For which cause they easilie coniecture that I shall bee able to serue neither them nor you So as they iudge it much better that I should here tarie that by teaching writing and publishing that which I haue commented I maie to my power be a helpe vnto them to you and to others But in these two kindes of answere the first part séemes to haue a likenesse of trueth For I my selfe also doe feare that I should not be able to endure iourneies and labours But in the other I doubt that they themselues be deceiued which thinke that I by tarying and resting here can profite so manie for they make more account of my workes than they deserue Verilie for my part vnto whom the slendernesse nakednesse and simplenesse of my learning is knowen agrée vnto them to tarie for the first cause onelie For I am easilie perswaded to beléeue that by iourneying and labours I shall soone bee weakened and cast downe so as I shall bee made altogether vnprofitable Wherefore I first of all beséeche your honor secondly those godlie learned men that they will accept of my good will where they cannot because of my weaknes obtaine the thing it selfe which they wish to be doone For necessitie is a harde weapon against which to striue séemes to bee no other thing than to tempt God But this in the meane time I woulde haue you right honourable to remember that wheresoeuer I shall bee in the worlde I will alwaies thinke my selfe most bounde vnto you And on the other side I desire you that you will not onelie retaine the loue of your Countrie and the care of furthering religion but that you will indeuour euery day more and more to increase the same in your Christian heart whereby the Feathers sometime cut off from the Gospell of the sonne of God maie growe againe and so growe as it may with a fruitfull course goe through all your prouinces Cities and townes Assuredly if you shall perpetually as you haue begun be inflamed with this double care both almightie god will like of you and all discrete and godly men will honour you as a good Citizen and a profitable Prince God through Christ maintaine you long in health and felicitie Giuen at Zuricke the 22. of Iulie 1561. To Maister Iewel Bishoppe of Salisburie 44. BY the Bishoppe of London his indeuour most worthie Prelate and my verie good Lorde An Apologie of the Church of England was brought a copie of your Apologie for the Church of Englande the which had not béene séene before either of me or of our companie Doubtlesse in your last letters you rather gaue an ynkling that it shoulde come foorth than plainelie signified the same Howbeit so great was the iournei hither as it came not vnto vs before the Calendes of Iulie Hereby you may weigh in your minde howe great a losse wee often times sustaine by the distance of places Verilie the same hath not onelie satisfied by all meanes and respectes me who allowe and maruellous well like of all your doinges but it also appeared vnto Bullinger and his sonnes and sonnes in Lawe and vnto Gualter and Wolphius so wise maruellous and eloquent as they neuer cease praysing of the same neither doe they thinke that anie thing in
in idlenesse for they are subiect to that lawe which in old time was said vnto Adam Gen. 3 18. By what precept idlenesse is forbidden In the sweate of thy face thou shalt eate thy bread In déed they doo not plough nor delue yet ought they to be vigilant and to studie for the Common-wele to examine causes to giue sentence to write good lawes And not alonelie kings would be idle but bishops also and moonkes especiallie of all me◠Those at the beginning liued of their labours afterward they being wearie as I thinke of good works found the meanes as idle men to be mainteined with stipends of the church But when by godlie men they were set on worke Surelie saie they it is not lawfull sith this is not according to the gospell Matt. 6 34. For Christ warned that We should not be carefull for the morrowe Ibidem 26. but should consider the lillies of the feeld the birds of the aire But against them Augustine disputed Augustine in his booke De opere monachorum If ye will saith he imitate the birds and the lillies whie doo ye not also imitate them in this point The lillies doo not eate or drinke the birds doo not laie vp till to morrowe but ye doo eate and drinke and doo carefullie laie vp in store And he rightlie expounded that saieng of the Lord Be not carefull for the morrowe for he saith that the Lord forbiddeth onelie a pensiue carefulnesse ioined with infidelitie as though we are not mainteined by the prouidence of GOD but by our owne proper industrie Dauid when he was idle fell into adulterie 2. Sam. 11. Dani. 4 30. Nabuchadne-zar also when in peace he gaue himselfe to idlenes he became proud Is not this saith he that great Babylon As though he had gotten that so great a power of his owne selfe not of God Eccl. 33 26. Manie euils saith Ecclesiasticus hath idlenesse taught So then we must speciallie beware of this euill For our enimie the diuell goeth about roring and seeking whom he may deuoure If he alwaies lie in priuie watch readie bent and prepared to our destruction it is méet that we also should perpetuallie watch and be euer readie to resist Latimer bishop of Worcester D. Latimer sometime bishop of Worcester in England and afterward a most constant witnesse and martyr of Christ when he would exhort bishops to doo their dutie among other things said that There was not a diligenter bishop in England than the diuell for that he did alwaies teach admonish instruct and adorne his church Wherefore he exhorted them that if they would not followe God they should at the least-wise imitate the diuell Howbeit he cried to them that were dease for manie bishops at that time were so set as they would neither followe the diuell nor yet God Wiselie did Ierom admonish in his treatise to the husbandman Be thou alwaies dooing somewhat that the diuell when he commeth may alwaies find thée occupied 21 Dauid walking vpon the house top sawe a faire woman bathing of hir selfe But what néeded Dauid with such curious eies to behold what was doone out of his house Or why did that séelie woman bath hir selfe abroad without couert where she might be séene naked of men In that she washed hir selfe she was not to be blamed for there were manie legall impurities which it behooued at that time to wash awaie by such purifications Howbeit she shuld haue washed hir selfe within and vnder couert Dauid sawe and was caught To sée they saie is the first entrie of louers Howbeit I may more trulie saie To behold a woman is the first entrie to destruction that To sée is the first entrie of them that perish For Dauid looked not vpon this woman with a single eie but with an vncleane and euill eie He straitwaies cast from him the wholsome word of God Thou shalt not commit adulterie Exo. 20 14. Than the which word there is not a more present or better remedie if at anie time we féele our selues tickled with carnall pleasures This wicked act of Dauid will séeme the more heinous if we compare it with that most chast yoong man Ioseph A comparison betwene Dauid and Ioseph He was a yoong man Dauid was old he was a batcheler Dauid a husband yea and that of manie wiues that there might be no want to fulfill pleasures he was prouoked and that of his mistresse who might after a sort haue commanded him Dauid of his owne accord prouoked and that his owne subiect whose chastitie he should by all meanes haue defended The woman was beautifull and well fauoured Of beautie But yet we must not thereby gather that beautie is an euill thing For a fit ioining togither of the parts with a pleasantnesse of colour which they define to be beautie is the cunning workmanship of the Creator and the image of God neither can it doo anie harme except it light vpon vnchast eies A similitude Euen as the light of the sunne although otherwise it be pleasant and gratefull yet is it gréeuous vnto bleared eies But we are corrupted not onelie by the corruption of originall sinne but also by other sinnes drawne vnto vs by vse and custome Chrysost Chrysostome in his first homilie vpon the 51. psalme By this example saith he all men ought to be mooued Dishonest sights must be auoided that they approch not vnto dishonest sights where harlots are shewed and all gestures of vile lust expressed For that is ridiculous which some men doo answer that they are not mooued by those sights For what saith he are they made of iron of stone or of adamant Be they wiser or stronger or holier than Dauid If a sparke be cast into haie will it not take fire Our flesh saith the prophet is haie Esaie 44 6. and may easilie be set on fire and for that cause the holie Ghost setteth foorth vnto vs the fall of Dauid that we by his example might beware of the like contagion The physicians if by chance they light vpon a man that is gréeuouslie and dangerouslie diseased are woont to bring their disciples that they may the more easilie vnderstand both the force of the disease and the waie how to cure the same King Dauid was to be cut so as we ought attentiuelie to consider by what art he is cured of the Lord. First let vs sée by what meanes he was driuen to fall He refrained not his eies We must refraine our eies wherefore he hauing forgotten himselfe was easilie carried headlong into mischéefe So in the booke of Genesis the sonnes of God which were descended of Seth when they sawe the daughters of men Gen. 6 2. borne in verie déed of the posteritie of Caine they began to loue them beyond measure and so being blinded began to degenerate from their former godlinesse which they had reteined euen from their great grandfather Seth. Paule
Augustine In the old lawe fasting was commanded to be onelie one daie once in a yeare wherein nothing should be tasted vntill night in which place it is not described with what kind of meat they should sup And in Augustines confessions we read that the eating of flesh made not godlie men anie thing the lesse acceptable vnto God 1. Kin. 17 6. And he maketh mention of Elias who being hidden was fed by the rauens with flesh Mat. 3 4. And Iohn Baptist in the wildernes did eate locusts But on the other side Gen. 25 32. Esau being beguiled with the most simple food of pottage sold his birth-right 20 Among the Fathers they continuallie alledge Gregorie What is to be thought of Gregory of whom I make no verie great account for he was the first that brought in manie superstitious things Touching the Fathers that went before him I thinke it hath been spoken sufficient Albeit the same Gregorie bishop of Rome as we find in the decrée the 4. distinction and in the chapter Denique writeth vnto Augustine bishop in England that The laie men were woont euen in the time of Lent to be verie desirous of flesh to fill themselues immoderatelie with the same and he iudgeth Gregories opinion of eating in Lent that the priests and deacons at the least ought to refraine But vnto others he durst not appoint anie commandement or lawe least peraduenture anie worse thing should happen They vrge vs also with Councels whose decrées neuerthelesse haue not alwaies béene firme and how little the bishops of Rome haue regarded them it may appéere in that verie manie both publikelie and priuatelie doo obteine licence for monie to eat egges butter and milke Licence for mony granted by the Pope to eat certeine kinds of meats vpon their fasting daies when as it was otherwise ordeined by those decrées The latter Popes of Rome haue made most seuere lawes concerning these things as they that made it but a small matter to laie manie snares to catch the simple people All these things were ordeined but yet there is no cause why we should therefore grant them to haue beene iust These traditions of men are pernicious bicause as Christ taught at length they make the commandements of God to be of none effect Mat. 15. 3. The Lord commanded How the traditions of men doo violate the commandements of God that we should haue one God and that we should not admit anie besides him at this daie the worshipping and inuocation of saints is confirmed by traditions God forbad images at this daie they be receiued into churches by the decrées of bishops God commanded that parents should be had in honour the tradition causeth that children setting light by that authoritie doo flie vnto monasteries God willeth that our neighbours should be holpen but through these traditions men go from helping of the liuing to helping of the dead The holie scriptures declare that there is but one mediator Christ Iesus who hath procured God to be mercifull towards all our wickednes but by tradition we are taught at this daie that he suffered for originall sinne and for those sinnes which were committed before baptisme but that it is necessarie for vs concerning sinnes done after regeneration to redéeme them by our owne works Thus are the commandements of God made frustrate by the traditions of men Whether the church haue power to make lawes 21 They saie the church hath power to make lawes Which thing I denie not for we are men and it is néedfull euen in those works which apperteine vnto the worship of GOD to haue good order established for which cause we grant that there may be other decrées established in the church But then there be certeine conditions strictlie to be obserued First and foremost Vnder what conditions ecclesiasticall lawes must be reteined that such kind of iustice be not contrarie to the word of God Secondlie we must prouide that we place not the worship of God iustification and remission of sinnes in them Besides this they must not be ouer manie in number least they ouercharge and pester the church Neither must they be decréed in such wise as though they ought to be of necessitie and that they must not by anie means be changed when the saluation of the faithfull shall so require Neither ought they in such sort to be made that if a man without offense and contempt doo not obserue them he sinneth deadlie Wherefore séeing that these lawes about the choise of meats as we haue declared are against the word of God which hath ordeined meats to be frée it is cléere that they are pernicious Moreouer in this decrée of theirs for making choise of meats they repose holines and the worship of God so as they account such as absteine not from the meats which they haue appointed to be neither good nor holie nor religious In processe of time those decrées of theirs haue growne innumerable neither is there anie end of them Augustine Augustine long since complained that All things in his time were full of presumptions so as now the state of the christians was woorse than the bondage of the Iewes Séeing he spake this of the time wherein he liued The sâ—ate of the christians at this day in more bondage than the Iewes what I beséech you would he haue said of our times wherein the church is pressed with infinit burdens First they would haue an abstinence for the Lent time then afterward they added fridaie and saturdaie and in some places wednesdaie euerie wéeke Foure ember wéekes they brought in last of all eues of a number of saints Which times Gregorie the seuenth of that name added that they which will not fast doo sinne as he termeth it deadlie Wherfore seing these traditions be so gréeuous to the church that they may be called burdens intollerable the which Christ did find falt with to be laid on men by the Scribes and Pharisies they ought in no wise to be suffered Finallie thou maist adde that they would haue such choise of meats to be so necessarie and inuiolable that the church could not stand without them And such account they make of their owne traditions that they punish the transgressors more gréeuouslie for them than those which haue broken the commandements of God as théeues adulterers church-robbers and such like 22 They alledge the Rechabites Ierem. 35 2. which are commended in Ieremie An obiection touching the Rechabits for their obedience vnto their father who commanded them to drinke no wine and to enioie no certeine possessions but to wander to and fro and dwell in no citie Vnto whom God bicause they faithfullie performed these things promised a liuelie posteritie and a long induring séed Here they saie that those things which Ionadab the sonne of Rechab commanded to his children make for the choise of meats wherefore the church by commanding of these things dooth not séeme
it may scarse séeme iust that the sonne should be bound by the vow of the parent It was demanded in the time of Benet whether the children whom their parents offered vnto Monasteries might marrie when they came vnto mans state Gregorie Gregorius Magnus writing to Augustine the bishop of England answereth that it is vtterlie vnlawfull Which saieng is verie hard against the word of GOD for Paule saith ◠Cor. 7 9. that It is better to marrie than to burne and He which cannot refraine himselfe let him marrie The Councell of Carthage In the third councell of Carthage whereat Augustine was also present it was decréed That children being offered vnto the church when they came to mans state should either marrie or else vow chastitie This also was seuere inough for who maie require this of that age being vnskilfull of things and ignorant of hir owne strength But this I speake to the intent it maie be knowne that there be decrées contrarie vnto decrées But to returne to the matter I saie that Hanna might vow for hir sonne for as touching the performing of the vow she might easilie prouide that so long as he should be brought vp by his parents he should not drinke anie wine nor cut off his haire nor be at anie funeralles But after he came to lawfull age it was Samuels owne part to obserue these things indéed not in respect of the vow but bicause of the obedience which he ought vnto his parents For children ought to obeie their parents in all those things which are not against pietie and the word of God The Rechabits Iere. 35 2. So the Rechabites as it is in Ieremie when they obeied their father Ionadab who commanded them to drinke no wine all their life time nor to dwell in cities for the same cause were commended of GOD. Howbeit Hanna vnlesse she had had a peculiar inspiration from God could not haue vowed that Samuel should all his life time minister at the tabernacle of the Lord forsomuch as the lawe of God discharged men from the ministerie after a certeine space of yeares namelie in the fiftie yeare But whereas I said that it was lawfull for Hanna to vow the vow of a Nazarite for hir sonne The Maister of the sentences The definition of a vow it séemeth not to stand with the definition of a vow which is thus brought by the Maister of the sentences A vow is a testification of a willing promise made vnto GOD touching things apperteining vnto GOD. But a vow which is vowed by the parents for the sonne can not séeme willing Yes forsooth it is willing bicause the parents vow not by compulsion but of their owne accord especiallie when they command no vngodlie thing or contrarie to the word of God How some are said to be sanctified in their mothers wombe Iud. 13 5. 12 Some doo gather by the historie of the Iudges that Samson was sanctified in his mothers wombe the verie which thing also is beléeued both touching Ieremie also Iohn Baptist and they will haue him so to be sanctified as he afterward committed no deadlie sinne as they call it But this is false and vaine neither is Iere. 1. 5. Luk. 1 15 To sanctifie in this place anie other thing than To appoint one to the execution of some certeine worke Samson therefore was sanctified that is appointed of God to deliuer his people So was Ieremie ordeined to prophesie and Iohn to be a voice of a crier in the wildernesse Neither is it brought to passe by this kind of iustificaion that these men neuer sinned for Rom 3 4. Euerie man is a lier and saith Salomon There is no man that sinneth not Further 1. Kin 8 46 what shall we saie of Samson Did he neuer sinne Yes surelie he fell and that gréeuouslie Paule also who vnto the Galathians saith Gala. 1 13. and. 15. that he was separated from his mothers wombe and yet did he persecute the church of God Otherwise the children also of the christians are said to be holie forsomuch as God is not onelie our God but also the God of our séed acording to that which Paule saith vnto the Corinthians 1. Cor. 7 14. Your children be holie and yet neuerthelesse no man can doubt but that they afterward fall and gréeuouslie sinne 13 One thing remaineth to be spoken of When the father voweth and the sonne desireth to performe the vow of his father what if the vow should be against the health of the sonne Perhaps he shall fall into some sicknesse that it behooueth him to drinke wine or cut off his haire what is to be doone in this case I haue else-where declared that the precepts of God are of diuers degrées so that some be greater and some of lesse weight As touching God that is the commander all are equall and like one to another but as concerning the things which are commanded there is some difference Wherefore the lesse precept must giue place to the greater for which cause Christ said out of the words of the prophet I will haue mercie not sacrifice Matt. 9 13 Ose 6 6. If the vow be repugnant with charitie it must be broken verse 23. Not as though God vtterlie contemned sacrifices which he had commanded but bicause he more estéemed mercie And Christ also in the Gospel of Matthew the 5. chapter admonisheth that If thou offer thy gift at the altar and there remembrest that thy brother hath somewhat against thee thou must go first and reconcile thy selfe vnto thy brother and then returne and offer thy gift Whereby he declareth that he will altogither haue the lesse precept giue place to the greater So that we must thus answer vnto the question God commandeth the Nazarites to absteine from wine he also commandeth euerie man to defend his life by good means Here when as the sicke man cannot kéepe both the precepts it is méet that he preferre the greater before the lesse Thus also did the Rechabites the sonnes of Ionadab behaue themselues For although their father commanded them that they should not dwell in cities neither drinke anie wine and were also commended by God bicause they obeied the precepts of their father yet at the verie same time that Ieremie wrote these things of them Iere. 35 2. they dwelt at Ierusalem contrarie to the commandement of their father For the Chaldaeans had wasted all their lands wherefore they perceiued that there was then no place left for their fathers commandement But in Monasteries it is contrarie for if the father be sicke the sonne is so bound by religion that he may not in anie wise helpe him Of the vow of Ieptha in the 11. of Iudges verse 34. 14 Here may a man aske the question whether Ieptha sinned Whether Ieptha in vowing sinned in vowing and in performing his vow The question is hard bicause it perteineth not vnto the right but vnto the
were at Rome how long But forasmuch as the Fathers and the greatest part of the Ecclesiasticall historiographers affirme it I will not denie it But this I will boldlie affirme that hée liued not 25. yeares bishop of Rome as they woulde and that this is altogether against the course of times and against the holie Scriptures 21 But that is of verie small weight and ridiculous which they feigne namely that the Popedome of the Church of Rome ought to be preferred aboue the Church of Antioch and other Churches where Peter liued because hée died at Rome and no where else Therfore say they al those which are created Bishops of Rome do not onely succeed Peter in the bishopricke but also in the Popedome What of this shall there be more attributed vnto the death and Crosse of Peter than of Christ If Peter were slaine at Rome Christ was fastened to the crosse at Ierusalem I woulde moreouer heare of these men how it comes to passe that the bishops of Rome succéede Peter in the Popedome and that the bishops of Ierusalem succéede not Iames in the Apostleship and become not Apostles in like maner as the Romane bishoppes be Popes Heere they feine a difference out of mans reason but not out of the holy Scriptures Their reasō why those of Ierusalē receiue not the Apostleship from Iames as the Roman Byshops doe the Popedome frō Peter that the Apostleship was a dignitie of persons which together with the persons them selues was extinguished but that the Popedome is a function so necessary in the church as the same ought to be continued and indure perpetually When we afterwarde demaund of them whether they thinke that by the will of God or by the will of Peter the Church of Rome hath the Popedome and we say that that seemeth to be done by him because if he woulde haue gone away from Rome and haue gone to another Church and there haue died doubtlesse the Popedome should haue béene there appointed and not at Rome Héere they chase while they will that the Popedome should by the lawe of God be tied to the seate of Rome But setting aside the holy Scriptures out of which they haue nothing to make on their side they flie vnto féeble traditions A Fable touching Christ and Peter I will not say vnto fables they say that Peter when he was at Rome and the Christians there were most cruellie tormented vnder Nero at the last was perswaded by the brethren to goe from thence Who being come vnto the gate of the Citie saw Christ come to méete him When he had séene him he said Lord whither goest thou And he made answere vnto him I come to Rome that I may be there crucified againe By which answere they say that Peter knew he should die at Rome Hereof therefore these pleasant followes gather that the Popedome was confirmed to the seate of Rome and not to any other Church And they alledge an example of Marcellus Bishop of Rome A supposed example of Marcellus in verie déede not true but counterfait wherein hée writing vnto the men of Antioch saieth that the seate of Peter was sometime with them the which was afterward by the will of God translated vnto Rome These things are brought by them which they vtter being destitute of better arguments They haue not one out the holy Scriptures but they onely deuise wilie subtilties to confirme false doctrine They did feine that God chose Rome as the most mightie and most noble Citie of al the worlde wherein he might place the Popedome Neither doe they sée that it was his old maner and propertie to choose things base and abiect as Paul in the first Epistle to the Corinthians 1. Cor. 1. 26 and the holy Scriptures in manie places testifie Whether the Apostles were Byshops any where 22 But as to this matter it séemeth much more likely that the Apostles were neuer Bishops for their charge was to trauell throughout the world to preach Christ and to raise him vp Churches in cities townes But the office of bishops is to reside in their Churches The office of a byshop and continually to féede the shéepe committed to their charge The Apostle Paul in the Epistle to the Ephesians put a difference betwéene Pastors and Apostles Ephe. 4. 11. but they of Apostles make Bishops Whether how Iames was bishop of Ierusalē I am not ignorant that it is declared by certaine of the most auncient writers that Iames the Apostle the brother of our Lorde was Bishop of Ierusalem This indéed they saie but the holie scriptures teach no such thing I suppose he was a great while at Ierusalem and from thence with his Councel studie and paines taking did helpe the Churches néere about I meane the Churches of Syria and Palestine but that he liued bishop in that Church I am not perswaded For the verie which cause I thinke that Iohn remained a good while at Ephesus to the intent he might both confirme and instruct the Churches of Asia which vndoubtedlie were verie manie And to speake that of Iames which commeth to minde by the waie Clement the Bishop of Rome and as they will haue it the successor of Peter calleth and saluteth him by the name of Bishop or Pastor of all the Churches of Christ But as touching this matter I will not contend ouermuch But if I shall graunt that the Apostles were Bishops I will aske our aduersaries where was the Bishops seate of Paul It cannot be denied but that they also ascribe the same vnto the citie of Rome How saie you Whether Peter and Paul could be Bishops both at one time at Rome Cardinal Pole Was Paul also made Bishop of that citie when as Peter liued Bishop there It is not méete that two should be Bishops at one time of one and the selfe same citie Cardinall Pole writing against Henrie the 8. King of England feineth that the bishops See or seat Apostolike of Paul was set as a graft in the Bishops See or Apostolike seat of Peter so as both together grue vp into one function All men sée these things to be lies and therefore feined because our aduersaries wanted other iust defenses of their lies If the thing might bee doone after this sort A decrée of the Synode of Nice wherefore did the Synode of Nice afterward charge that no Bishop in any Church shoulde bee ordained while the former Bishop were yet liuing And it gréeued Augustine verie much he hauing no knowledge of that Canon Augustine while Valerius the bishops of Hippo was yet liuing that he was appointed bishop of that Church But to returne to Paul We which from the Gentiles are conuerted vnto Christ ought rather to haue respect vnto Paul than vnto Peter Gal. 2. 7. séeing as it is in the Epistle to the Galathians the Apostleship of Peter had respect vnto the circumcised and the Apostleship of Paul
vndoubtedly Iames doeth right well admonish vs when he saieth Praie hauing faith Iame. 5. 15 To conclude that sentence is firme and perfect wherein it is said Whatsoeuer is offered vnto God for a sacrifice the same is acceptable vnto him if faith and iustification of him that offereth goeth before A subtile cauillation Some cauill as touching the first act of faith whereby we begin first to assent vnto GOD And they doubt whether it be acceptable vnto God or no. Certainly before it he which now beginneth to beléeue is an enemie Then say they if that first consent be acceptable vnto GOD then accepteth he the gift of an enemie but if it be not acceptable then it iustifieth not To this I answere two wayes first that men are not iustified through the worthines of the act of faith but by the firme promise of God which faith imbraceth Further when any man first assenteth and beléeueth then is he first of an enemie made a friend And although before he was an enemie yet so soone as he beléeueth he is made a friend and ceaseth to be an enemie But that which wée haue before concluded that he which offereth is more acceptable vnto God than the gift the Ethnickes themselues sawe For Plato in Alcibiade maketh mention that the Athenians vpon a time made warre against the Lacedemonians and when they were ouercome they sent messengers vnto Iupiter Ammon by whom they said that they maruelled for what cause séeing they had offered so great giftes vnto the goddes and contrariwise that their enemies had sacrificed sparingly and nigardly and yet had the victorie ouer them Ammon answered that the goddes more estéemed the prayers of the Lacedemonians than the most fat sacrifices of the Athenians For when they burnt Oxen vnto their goddes in the meane time they thought nothing of their soules So in Homer Iupiter speaketh that the goddes are not mooued with the smooke and smell of sacrifices séeing they hated Priamus and the Troians Wherefore the Ethnicks vnderstoode that which the Papists at this day sée not who thinke that their blinde sacrificer though he be neuer so vnpure and vngodly doeth yet with his handes offer vp Christ vnto GOD the Father Of Altars In 1. King 1. 50. 21 In the olde time there were two sorts of Altars one of whole burnt offerings and an other of incense Two sortes of Altars To the first doubtlesse the Pristes onely had accesse but to the latter the laitie did also go Neither did they repaire thither for any other cause but for their safetie And that men were sometimes saued there when they were in danger In 1. Kings 13. it is sufficientlie shewed in the 12. of Exodus I suppose that in the first of Kings the xiij Chapter an Altar by the figure Synecdoche betokeneth all that same peruerse worshiping or else that vnder the name of the Instrument is signified the effect For no man is ignorant but that an altar at that time was the principall instrument of the diuine seruice Yea and Paule vseth that word in this sense 1. Cor. 9. 13 when vnto the Corinthians he saieth They which waite at the Altar are partakers of the Altar Which thing is nothing else but that it is méete that they which are occupied in the seruice of God Cyprian Augustine should haue their liuing thereof Also Cyprian and Augustine disagrée not from that sense when they say y◠Schismatiks or Heretickes erect an altar against an altar that is they institute in the Church diuers and contrarie seruices of God Albeit to say what I thinke the fathers should not with so much libertie in the new Testament haue séemed héere and there to abuse the name of Altar For Altar is referred to an outward sacrifice but séeing this hath place no more among vs because we offer no more outward sacrifices of slaine beastes The sacrifices of the Newe Testament and that our sacrifices be nothing else than prayers prayses thankesgiuings mortification of the flesh and Almes déeds therefore the correlatiue as the Logitians speake of an Altar being taken away neither can it selfe be extant or had That there be no Altars among vs Byshop Tonstale Against this opinion Bishop Tonstall now lately in England would néedes oppose him selfe prooue that the Christians also haue Altars among them He brought a saying out of the Epistle to the Hebrews Heb. 13. 10 We haue an Altar whereof it is not lawfull for them to eate which Minister in the tabernacle And when it was said to him that Altar in that place was nothing else but Christ himselfe What saith he but is it not lawfull to eate Christ Little considering those whom the Apostle draue from eating of Christ namelie they which refusing the Gospell altogether claue to the Iewish seruices for how could such manner of men beeing enuious vnto Christ eate of him Petrus Alexandrinus But Petrus Alexandrinus in a certaine Epistle of his which is extant in Theodoretus the 4. booke 22. Chapter went so farre that he attributed more to the outward Altar than to the liuelie Temples of Christ For when hee had complained that the wicked in the time of Valens the Emperour in the Church of Alexandria had drawen the virgins naked through the Citie and had most shamefully violated them and also beaten and slaine them he added that they being not satisfied with those heynous déeds deuised more gréeuous things to wit that they violated and polluted the Altar of the Temple Also Optatus Mileuitanus in the 6. Optatus Mileuitanus booke against Parmenianus What is an Altar saieth he Euen the seate of the bodie bloud of Christ Such sayings as these edified not the people but rather draue them to the Ethnicke and Iewish Rites when as of a certaine foolishe blinde zeale they borrowed both Altars and other Rites as well of the Iewes as of the Ethnickes Origen Origen also in the 10. Homilie vpon Iosuah maketh mention of an Altar Likewise Tertulliā in his booke De Poenitētia writeth that there were woont to be certain knéelings about the Altar Tertullian Much more sincerelie and wiselie did some of the fathers in stead of Altar put Table or in gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the faithful tooke signes of the Eucharist Of the liturgies of Basill and Chrysostome looke in the defence against Gardiner Page 2. The thirteenth Chapter Of a Magistrate and of the difference betweene Ciuill and Ecclesiasticall power In Iud. 19. at the end Looke in Iud. 8. 23. NOw it remaineth that I intreate of a Magistrate who in my iudgement may thus be described Namely A person chosen by the institution of God The definition to kéepe the lawes as touching outward discipline in punishing of transgressors with punishment of the bodie and to defend and make much of the good There are vndoubtedly many persons elected by the institution of God
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