Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	holy_a	11,079	5	5.1892	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03768	A most excellent treatise of the begynnyng of heresyes in oure tyme, compyled by the Reuerend Father in God Stanislaus Hosius Byshop of Wormes in Prussia. To the moste renomed Prynce Lorde Sigismund myghtie Kyng of Poole, greate Duke of Luten and Russia, Lorde and heyre of all Prussia, Masouia, Samogitia &c. Translated out of Laten in to Englyshe by Richard Shacklock M. of Arte, and student of the ciuil lawes, and intituled by hym: The hatchet of heresies; De origine haeresium nostri temporis. English	Hozjusz, Stanisław, 1504-1579.; Shacklock, Richard.	1565 (1565)	STC 13888; ESTC S113605	100,065	244

the certayne determination of oure saluation to his iudgement which searcheth the hartes and the raines Wherefore the pryde of these men is to be accursed which whilst they pronounce them selues to be conuertes doubt not but that they re synnes be forgyuen and that they be in the fauoure of God But you wyll excuse your selffe agyne saying The third obiection for speciall faythe We doe not truste to oure owne worthynes but to the mercie promises of God and we laughe at youre doltishe cauillation when you say that we must doubt by reason of oure vnworthynes For therefore was the Sone of God appoynted a Mediator because we be vnworthye and that the father sholde haue mercye vpō this wretched lump vndeseruing and full of fylthines for his son his sake who hathe suffred deathe for vs rysen agayne cōtinually praying for vs dwelling in vs clothing oure nakednes with the ornamentes of his righteousnes According to the scripture Nowe is there no condemnation to them whiche walcke in Christ Iesu Rom. 8. You say well in dede if the promysse of Christ were without all condition if he wolde voutsaffe to bestowe hys mercye vpon them which turne not away from they re synnes But nowe the case so standyng that he hathe made his promisse in this sorte Matth. 19. If thou wylt entre in to lyffe kepe the commaundimentes and that he sheweth his mercye vpon none but vpon them which repent and turne from theyr synnes This youre opinion is a nowne adiectiue and can not stand by it selffe Do you think it to be a doltishe cauillation to holde that we may well doubt by reason of oure vnrighteousnes why then think you hym to be a foole Matth. 11. then whome Christ wytnesseth none greater to haue bene borne of a woman who saythe Matth. 3. Bring forthe worthie frutes of repentaunce Make you Paule also but a fole Act. 26. who preached to the Gentiles that they sholde do penaunce be conuerted to God practisyng worthye workes of repentaūce Who also writing to the Corinthians concerning the sacrament of oure Lorde hys supper saythe Who so euer shall eate this breade drink this cupp of oure Lorde vnworthily shall be gyltie of the body blode of our Lorde 1. Cor. 12. For who so eateth or drincketh it vnworthily eateth and drinketh his owne damnation Lo Paule and Ihon do require of vs worthye workes of repentaunce yet wyll not you haue vs carefull for our worthynes But you rather be to be accōpted not onlye witles but also wycked which dare presume to reproue the holy Ghoste of folye speakyng by hys chosen vessells because he demaundeth worthye workes of them which be penitent and because he forbyddeth them to receaue the Sacramēt vnworthily You say truthe that therefore the Sone of God is assygned a Mediator because we were vnworthye but I pray you to that end that we sholde contynue styll vnworthy no I assure you but that of vnworthy wretches he might make vs worthy Colos 1. as S. Paule wryteth to be partakers of the inheritaunce of Sayntes For onles he had bene made oure Mediator onles he had gyuē hymselffe a redemption for vs which were vnworthye althoughe we shoulde haue done all the good in the worlde thoughe we sholde haue suffred all cruell tormentes thoughe we had offred oure body so that it had burned yet could we neuer haue brought forthe worthye workes of repentaūce Therefore we must yelde worthy frutes of repentaunce if we desyre to haue oure synnes forgyuen and come in fauor with God the which workes we neither can neither ought to warrant oure selues that we haue for he only can iudge of that who is the knower of all hartes But nowe if we shall do that which he must iudge of not we oure selues then oure heauenly father for his son his sake which suffred for vs rose agayne from deathe prayeth for vs dwelleth in vs not so much clothing vs as recompensing with his owne righteousnes that which is wantyng in oure ryghteousnes gyuē to vs by hym thē I say our heauenly father wyll be mercifull to this lumpe not nowe vnworthy all defyled with filthynes God forbydd that euer any suche wyckednes shold synck in to godly mēnes hartes that we shold think so vnworthily of the death passion of Christ as though he were not able to make vs worthy to be partakers of the inheritaunce of sayntes in light that we might be counted worthy of that worlde to come as though it passed his poure to washe away the filthines of the daughters of Sion Luc. 20. Esa 4. of whome the scriptures beare wytnesse that he hath washed vs from oure synnes in his blode agayne Apoca. 1. Ioan. 1. Hebre. 9. The blood of Iesu Christ purgeth vs from all syn And in an other place The blode of Christ shal clense oure consciences And agayne The blode of Christ shall clense oure consciences from deade worckes we wyll not derogate so muche from Christ his blode that we wyll deny hym to haue bene able to washe away oure filthynes besyde this howe shall God haue a dwellyng place in vs if we be full of filthynes seing it is writtē Sapi. 1. wysdome shall not entre in to a malitiouse minde nether shall dwell in a body subiect to syn what partnershipp is there betwene ryghteousnes and iniquitie what felowshipp is there betwene lyght darknes what atonement betwene Christ and Belial Therfore God wil not dwel in the lumpe of syn nether wyll he be mercyfull to it if it be ful of filthynes But he will make his abidyng in them he wyll shewe hys mercye to them 1. Cor. 7. which in tyme past haue bene greatly defyled but after they were once cōuerted to God haue brought forthe worthy workes of repentaunce beyng washed so whyte by the benifyte of Christ hys blode that afterward the saying of sainte Paule may be verified of them And suche ones haue you bene in tyme paste but nowe be you clensed nowe be you sanctified nowe be you iustified in the name of oure Lorde Iesu Christ And because we knowe not surely whether we haue done worthie workes of repentaūce whether that oure synnes be forgyuen vs and whether we be in God his fauoure or the withoute peraduēture we shall posses the kyngdome of heauen those wordes bearyng wytnes which you alleadge to make youre parte good Rom. 8. no damnation is appoynted to them which be in Christ Iesu which walcke not according to the fleshe For althoughe we doubt not but that we be made one body with Christ Gal. 3. so sone as we haue put on Christ being baptized in hym throughe faythe and the Sacrament of faythe yet do we doubt whether we shall continue still in hym and those wordes afore sayde doe smyte greate feare in to vs they which walcke not according to the fleshe because oure conscience not only

and oute of ordre So much dyd he disdayne that any thing shold be set vp or pulled downe of any man a lyue except he had fyrst gyuen oute a cōmission that so it sholde be Luther most gredie of glorie The gentleman was so gredy of glory that he might well syng this verse which dyd become his ambitiouse ielosie Riualem possum non ego ferre Iouem I think greate skorne that God above Sholde fansie the thing which I do love He dyd wryte .ij. bokes against the heavenly Prophetes in one of the whiche he warneth those preachers to be forbidden the benefytes of water and fyar Luther a sore ennimie to image breakers whiche persuade the people to throwe downe images or at the least he willeth so to nypp them in the heades some other way that they presume no more so to prate because after the destruction of images commonly followeth the destruction slaughter of men Good Sirs sayth he the pulling downe of images is not the mark which the dyvell shoteth at but to make hym selffe a muse to start in and oute at to shed blode to make one man cut an others throte The spiryt of imagehaters is not good for it breathes murders and vprores although it beareth a fayre face for a whyle tyll suche tyme as it spyeth any advauntage Thus Luther and Carolstadius dyd burne with deadly displeasure one against the other they dyd rayle so spytefully one against the other that they semed wurse then heretikes one to the other And this was not the least cause of their enimitie contention that bothe dyd chalaunge this prayse vnto him selff for bringing fyrst vnto light the true knowledge of the Ghospell But it is knowen well inoughe Carolstad the fyrst marryed preste in Germany that Carolstadius was the fyrst Preste that euer marryed a wife in Germany and enterprysed those thinges which I made rehersall of a littell before for which cause he thought the prayse of fynding oute the true light of the Ghospell to be only due vnto him But when he perceaued the more accoumpt was made of Luther who in dede passed him farre in wytte learninge and vtteraunce to the intent he might make hys name ryng among hys posteritie he thought it good to coyne some newe conceited doctrine which being suche as Luther had never medled with all he sholde not presume to any part of the prayse which he had newly inuented Luthers doctrine was an occasion of the Sacramētaries sect To the vttering abroade of which doctrine it is playne that Luthers bokes dyd offer occasion who as Calvine dothe recorde wryting against transsubstantiatiō semed to sounde a larum to rayse vp the heresie of the Sacramentaries For Luther dyd teache that after Consecration there remayned in the Sacrament the substaunce of brade and wyne Caluin in the. 2. defēce agaynst Ihon west which some dyd so vnderstand as thoughe Luther had taught that Christ whome the Scriptures wytnesse to haue bene incarnat that is to haue taken vpō him oure fleshe had bene in the Sacrament impanate that is taken vpon him bread whome also it shold be idololatrie for any man to worshyp in the Sacrament onles he dyd cōmunicate As who shold say that the body of Christ were not made in the Sacramēt with the worde of Christ but with oure receaueing and that there coulde not be suche vertue in Christ his wordes to make his bodye there onlesse it were put to oure mouthe What is this ells but to falsifye the wordes of the Scripture and in stede of that which Christ sayde This is my body to say this shall be my body when it shall be receaued But in very dede it is aboue .xx. yeares agone since Luther being as it were caught with Buchers wyly lyme twigges dyd agree vnto this his opinion for Bucer by no meanes wolde be persuaded to confesse the bodie and blood of Christ to be in the Sacramēt substantially onles Luther wolde lykewyse yelde thus muche to him that the body the blood of oure Lorde is not there onles it be receaued as Ruard Tapper a man of excellent learning expounding the tenth article of Louayne dothe wytnesse in his wrytinges Luther beguyled of Bucer became a Sacramētarie Thus Luther invegled with Bucers baytes whylst he intended to make Bucer holde of his syde he hym selffe becam a Sacramentary For there is nothing which doth more strenghthen the Sacramētaries heresye then this opinion of Bucer which Luther consented to of the which thing Ihon Caluine dothe make his boste in diuerse places Thus farr had Luther marched at that tyme. but as yet he had not taken oute his lesson so farr in his Christ curse rewe that he durst deny the presence of Christ his body and bloode in the Sacrament The fyrst which had the face to deny it in oure dayes Carolstad fyrst presumed to denye the presence of Christ in the sacrament Melancthō to Friderike Miconiꝰ was Andrewe Carolstad to whome Philipp Melancthon wryting of this matter gyueth this commendation Carolstade sayth he hathe stirred vp these coles a sauage man voyde of wyt withoute learnyng lackyng hys common sence whome as yet we neuer could perceaue to vnderstande or practise any poynt of ciuilitie so farre of is it that we could beleue any reuelation to be made to hym by the holy ghoste Of whome also he thus wryteth in an other place Euen as Luther dyd in spyte of the Pope Of oure Lorde his supper agaynst the Anabaptistes so lykewyse Carolstade in spyte of Luther not for any zeale or loue of godlynes raysed vp this controuersy of the supper of oure Lorde And he bryngeth in there a worthy sentence which wold to God he dyd hartily fauoure In my iudgement sayth he it is greate folly to plant any new opiniōs withoute conference consent of the auncient churche Notwithstanding that this fellowe is so paynted oute in his ryght coloures of Melancthō yet hathe he so many to take his parte in defending this his dyuellishe doctrine that nowe you may fynde mo Sacramentaries then Lutherans and among them many of excellent learning and singular grace of vtteraunce whiche couet rather to be counted Carolstadiās then Lutherans Therefore agaynst thys kynde of herisye he dyd set oute many bokes in one of the which intituled agaynst Zwinglius Oecolampadius and other new Wicleffistes he is meruaylouse hotte agaynst this sort of sectaries and wryteth that they haue digged themselues thorow the scripture allmost ten shyftyng wayes starting holes And that he neuer hathe readen of a more fylthie heresye thē it is which had euen at the fyrst syght so many heades so many sutes of sectes althoughe in the principal poynte that is in tearying and tormoyling Christ they agree together lyke lambes In that boke which he named That these wordes of Christ stand styll in theire full force This is my body he reciteth seauen and in the treatise which a lyttell

that it was but a signe bare figure only The which contention so sone as it begā to be made hotte in cōtinuaunce of tyme it grewe to suche a greate flame that they tossed the fyar brandes of this controuersie one at an others heade aboute the space of fyften yeares because as Calvyn wryteth they coulde not abyde to heare one an other quietlye to speake they re myndes For sayth he althoughe they met once together to discusse thys matter yet they so helde one an other at the staffes end that they brake of and left the matter in as euell a pyckell as they founde it So that when they sholde haue come to some agrement they shronke backward more and more myndyng no thing elles then to mayntayne they re owne opynion and to comptroll and confute them whiche sayde the contrarye When Caluin spyed that Caluin taking vpon hym to be a iudge betwene the Lutherans the Zuingliās raysed vpp an heresie never heard of before he toke vpon him to be iudge betwene them bothe as Muncerus intermedled hym selffe betwene the Pope and Luther condemnyng as well Zuinglius and Oecolampadius hys opinyon as Luthers brought in a newe heresye neuer heard of before not only vnknowen to the auncient Fathers and Doctours but also straunge to the late vppstart dyuellishe proctoures the Sacramentaries For he taught that breade and wyne vsed in oure Lorde hys supper be nothing elles then an assuraunce and as it were a certayne seale confirmyng all the promisses made vnto vs in Christ and thys dyd he teache withoute the authoritie of the scriptures withoute the warrant of the holy fathers without the consent of hys owne fraternitie With which doing besyde offending of Luther he gat greate displeasure of the scole of Tigurine the whiche scole for so muche as it dothe reuercene Vlryke Zuinglius as the fyrst founder of they re doctryne coulde not abyde the Caluyne sholde fynde faulte with hym with out any warrāt of scripture forge a newe fangled opynion of the sacramēt Caluyn afterward glad and fayne to quenche this hott displeasure kyndled against hym dyd wryght an Epistle in which he labored to shewe that he dyd not swarue from Zuinglius and others his good masters of that scole in the doctryne of the supper of oure Lorde whereas in very dede he varyed greatly frō them Caluin cōvicted of a lye Yea he went aboute to beare the people in hand that all they which held and beleued the Confession of Ausbourch a citie of the Vandales dyd ioyne with hym in hys doctryne of oure Lorde hys supper Of the which thing seuen yeare before he set furthe a certayne booke intituled A sum of the confession of the sacramentes Called in Laten Augusta Vindelicorum in which he plyet it a pase to declare that the Confessionistes of Ausbourge do not once wrynckell but go smothely away with that opinion of the sacrament of oure Lordes supper which the Confessionistes of Tigure or Surk do teache among whome Caluin hym selffe is numbred Nowe for so muche as by the space of one yeare or twayne no mā did wryght agaynst that forsayde booke of Caluine many dyd gesse by thys long silence that Caluin hys councell was accepted and allowed and then began thys to be bruted abroade that the Confessionistes of Ausbourch of Lutherans were become Zuinglians Dyuerse of Luthers scollers stormed at thys that they sholde be reported to haue bene traytours to Luther lyke runagates to haue fled to Zuinglius syde for so muche as it was vnknowē to no man howe ernestly Luther dyd set against the opinion of Zuinglius concernyng the Sacrament of oure Lorde hys supper Therefore there stepped forth some which with contrary bokes confuted that fornamed boke of Caluine agaynst whome it is nowe more then .ij. yeares agone synce Caluin dyd wryte a booke intituled A defence of the sounde doctrine of the Sacramentes whiche the Ministers of the Tyguryn and Geneva Churche had comprehended before in a brefe forme of Confession contayninge a confutatyon of those reproches with the whiche vnlearned and euell tonged men do slaunder it not long after he also dyd set forthe an other defence agaynst the false accusations of Ioachim Westphalus whose bokes which he namely dyd wryght agaynst Caluin as yet I could neuer come to syght of yet for all that whylst I was wryting this worcke there happened to come in to my handes a lyttell boke of the sayde Ioachim Westphalus a Lutheran which boke hath this name A iuste defence against the lowde lyes of Ihon a Lasko which he telleth agaynst the Churches of Saxonie in his Epistle to the moste excellent Kyng of Poyle In a letter sent to the Senatoures of Franckforde he maketh twyse mentyon the whylst Luther lyued there were certayne at Frācforde vpō the ryver Meyne which taught Zuinglius his heresie that very craftily vnder thys cloke that they swarued nothing from the Churches of Saxonie of whome that they sholde take diligēt hede Luth. hym selffe dyd ernestly exhorte them by writyng But after that Luther was deade he saythe that they more boldly and more shawfully dyd set lyes a broche saying that in the Sacrament of oure Lorde hys supper they dyd agree with the Confessionistes of Ausbourgh when in dede as he sayth there is greate difference betwene the Confession of Ausbourgh and the doctryne of the Sacramentaries for so muche as the Confessionistes of Ausbourgh do teache that the breade is truly the body of Christ that the body bloode of Christ is truly distributed by the handes of the ministre and is receaued in this sacramēt with the mouthe of them which cōmunicate contrariwyse the Sacramentaries do teache that it is only a token or signifycation of Christ his body which is absent that the minister gyueth but bare breade and wyne and that the receauer taketh but bare breade wyne Wherefore he exhorteth the Magistrates of Franckford that they wyll be ruled by Luthers councell that they auoyde suche false teachers and banyshe them cleane oute of theyr citie A scabbed shepe sayth he is sequestred least it infect the whole flock Heretykes are to be handled punyshed seuerely A putrifyed member is cut of least it corrupt the resydue Leprouse men be shut oute of all companye least they poyson them which be hole howe much more ought those which be taynted with the spirituall leprosy of the sowle be abandoned and remoued farre least they spill infect the shepe of Christ The Apostle forbyddeth to receaue in to house those which bryng not with them Apostolyke doctryne least the receauers may be partakers of theyr euell doinges then howe shall they be intertayned in to Christian mennes company which bring a doctryn cleane contrary to the Apostolyke veritie The scripture dothe oftentymes prayse hospitalitie it cōmaundeth to vse mercifull and charitable dedes toward banished men and straungers but so that we hurt not oure fayth so that for doing good

Christ nor Christ with them See I pray you howe lyttel a sparcke which so sone as it begā to kyndle myght easily haue bene quenched alas the day in to howe greate a fyar is it blowne in how many places euen with the dust and all as the prouerb is hath it ouerturned al Christian godlynes do you suppose that I haue reckoned vp all the Ghospelles nay There remayneth yet a rakehel rablement For seing suffering syn vnpunished is a great intysemēt to syn when men perceaued that they had no harme which attempted such thinges many stept forthe running as it were for the best game which thinkyng skorne of old thinges laboured to make all thinges a new by inuentyng some straunge kynde of doctryne might make theyr names neuer to be forgotten But who is so good in Arithmetyke that he is able to coumpt or who is at suche leasure that he is able to stand about declaring euery peculiar errour For so muche as it is both a greate busynes and also not pertayning to this present purpose Wherefore I wyll stand no longer in recyting those three hundred at Apocella in Heluetia which after seruice song to God all the lightes being put oute when they lyke brute beastes had defyled them selues yet for all that ascended in to an hyghe hyll frō whence they persuaded them selues that they sholde be caryed vp bothe body and soule And of other conuenticles of which Erasmus speaketh in the which the mothers of theire owne accorde dyd gyue they re children to be kylled Erasmus in his treatise of the amiable cōcorde of the churche and with chearefull countenaunce dyd stand by and looke on whylst the slaughter was done beleuing verily that theire children so slayne sholde be numbred amōg the cheifest saintes in heauē Then the which thinge what may be sayde more horrible Besyde this there is no cause that I sholde speake muche of a certayne Preste takē in Suenia A Preste in Suethen which taught that the Christian fayth was now almoste at an end that seing the lawe of Moyses continued but a thowsand fyue hundred yeares that lawe of Christ lykewyse sholde indure no longer Husbandmen deceaued by an heretyke wherefore the tyme was now at hand that an other lawe an other faythe sholde be gyuen to men And of an other not farr from Wittenberdge which tolde the husband men that by such a certayne day by such an howre domes day shold be which the sely soules beleued so certaynely that they left of all their husbandry loking for that howre And after they had loked long in vayne they were in ieopardy to peryshe for hunger because whereas they had sowed nothyng there was nothing for them to reape And of the thyrd Dauid which in the towne called Embden renued the heresy of the Saduces where as he denyed bothe the resurrection of the fleshe the latter iudgemēt Aungelles Dyuelles Baptisme Matrimony Scriptures the kyngdome of heauē Lykewyse of that Apostata of Premonstre who taught that there was no hell Caluin holdeth that Christ did not descēd in to hell that Christ dyd not descend in to hell which opinion Caluin holdeth in his Institutions or Catechisme the holy Patriarches and Prophetes not to haue bene in hell Yea that Christ hym selffe because whē he sayde God my God why hast thou forsaken me semed to despere therfore was damned Could any man speake any greater blasphemy Moreouer I wyll not voutsaffe to speake of them which thinck it an horrible thing to call oure lady the mother of God in whome the heresie of Nestorius lately cōdemned in the councell of Ephesus semeth to be renued Nether wyll I make mencion of them which ten tymes in the day worshipp the dyuell and there of arre called demoniacalles Besyde these there be spronge oute of Luthers scole Ihon Campane and among the Spaniardes Myles Seruet who wrote certayne bokes of the erroures aboute the Trinitie very full of erroures and blasphemies In the which they go aboute to set a newe glas vpon the olde cankred erroures of Arrius Macedonius and to disanull that faythe which the father 's gathered in the Councell of Nece and Constantinople haue prescribed vs. For they defend ernestly that onlye God the father and none elles is to be worshipped and called vpon because he only seeth oure hart the which no creature can do And it is a precept of the olde Lawe that he sholde be kylled which worshippeth any other but God alone To the which God they say we haue none other intercessor procurator or mediator besyde oure only Lorde Iesu Christ What other thing ells semeth to be forbydden by these wordes then the adoration and inuocation of the sone of God and of the holy ghoste Marke I pray you what great wyckednes dyd spryng oute of Luther his small beginninges in to what a pickell they haue brought the worlde at laste Prestehode being taken away the sacrifice ouerturned the Sacramentes by all meanes troden vnder foote many are so farre growne oute of grace that they deny that there is any heauen any hell any Christ Who wolde euer haue thought that of so small begynnynges there shold haue proceded so many horrible blasphemies which we haue comprehended in fewe wordes But that is a trym saying Principijs obsta serò medicina paratur Cùm mala per long as inualuére moras Seke phisick at first t is to late at lengthe VVhen euelles by prolonging haue gotten theyr strengthe If the disease had bene healed when it began fyrst the Churche of God sholde not now be pintched with such panges These pestilent poysons of Seruetus be scattred farr and neare and I wolde to God most noble Prince that euen as other heresies which I haue recited for the most parte so this had not entred in to youre Kyngdome and dominions the which whereas in dede it is more wycked then all the other yet of all the heresies of oure tyme there is not one which is more bolstred with scriptures then this is For it cryeth all the day long nothing elles but the scripture scripture Ghospell Ghospell And see I pray you what a cōfidence this man had in his owne cōceyte Although Caluin had written bookes agaynst his errour yet durst he ventre to go to Geneua and conferre with him face to face Seruetus cōdemned and put to deathe by meanes of Caluin At the lengthe after long and sharpe disputation when he dyd stick styffly in his opinion he was cōdemned to dye which no doubt was done at the earnest sute and request of Caluine who immediately dyd set furthe a boke in which he declareth his doctrin and describeth the whole matter as it was done also he teacheth Timmanus a Lutheran teacheth that heretykes are to be punyshed that it standeth with ryght and reason that heritykes sholde be punished with the sworde The lyke of the whiche a certayne Pastor of Breme named Timmanus in his sum

euery man recouereth that which is his owne by whose protection we may leade our lyffe in quietnes and saffitie Onlesse peraduēture you wyll saye that scripture is not to be vnder standed of euery temporall Prince He is the minister of God to defend that which is good Rom. 13. The sworde is not borne before hym in vayne for he is the minister of God to punishe those which be malefactoures Zenacherib was a moste myghtie Kyng Esa 20. our Lorde calleth hym not only a ministre but also a rodde and staffe of his fury but there is no slaue so vyle but he is to be preferred before a rod or a staffe What then shall Kynges haue theire heades tyde vnder the peoples gyrdell and not haue the people rather vnder theire obedience Because by theire meanes God gyueth that to euery man which is due vnto hym encorageth good men with rewardes discorageth euel men with worthie punishmēt Brentius bendeth an other text of scripture agaynst vs. Brentius secōd profe All is oures whether it be Paule whether it be Apollo whether it be Cephas whether it be the worlde Brentius what conclude you by that scripture Make you this conclusion Ergo Paule 1. Cor. 3. Apollo Cephas the whole world was subiect to the Corinthians Why Sigismund is oures But I pray you is he as oure subiect and vnderlyng God forbyd but as one which beareth lawfull rule ouer vs as oure Kyng and oure Lorde Here euery man may see howe true that is which Hilarius wryteth of heretykes They alleadge the scriptures not knowing the meaning of them And these Burning Brentians dyd sounde alarū to the countrie clownes Hilarius in his boke to cōstantius by the which they were styrred vp agaynst theyr land Lordes Masters by crying thus in theyr cares all is youres whether it be Paule whether it be Apollo whether it be Cephas ether the worlde ether Kynges ether Princes all be youre seruauntes and you the seruauntes of Chryst so that those thinges seme best to be applyed to Brentiꝭ his Bretherne which he telleth of seruauntes which dyd rebel agaynst theyr Masters They alleadge also a thyrde scripture Brentius thyrde profe We do not preache in oure owne prayse but we preache Iesus Christ who is oure Master and we youre seruauntes By these three places vouched oute of S. Paule 2. Cor 4. Brentius proueth that Paule maketh the Bishopes subiect to the Churche setteth the Church as a Mystresse ouer them But as for vs we be so farre from being ashamed to be called the seruauntes and ministers of the Churche that he which is the Cheife of all Bishoppes the vicar of Christ in yearth dothe reioyce greatly in this rytle that he wryteth hym selff to be the seruaūt of the seruauntes of God For so muche as it is wrytten Gen. 25. Let him which is hyghest do him seruice which is lowest and it is so in very dede Rom. 12. 1. Cor. 9. that no men do greater seruyce then they which be carefull in theyr office as he was whose authoritye was euen nowe recyted who when he was free made hym selffe seruaunt to all that he myght wyn many 2. Cor. 11. who was not a lyttell trobled in mynde for so much as he was carefull for all Churches so that he coulde not chose but make exclamation Who is weake I am not weake also who is hurt in the fayth and my hart burneth not who wyll denye but that Bishopes be suche manner of seruauntes Kynges be after a sorte seruauntes yea Kynges and Prynces haue the lyke yoke of seruitude layde vpō theire neckes For if they prouyde not for the profyt of theire subiectes if they cast away all care of theire healthe and wealthe if they set all theire mynde vpon pleasure if they loke to the lyckyng of they re owne fyngers with oute doubt suche deserue not to be called other right kinges or right Byshopes Salomon gyueth this councell Art thou set in autoritie Eccle. 32. be not proude of it Be among them as one of them and be carefull for them This then to be a seruaunt not a subiect is not to take those whome thou bearest rule ouer to be they Masters who sholde appoynte the what thou sholdest beleue but that thou sholdest not therefore set vp they peacockes fethers but take care for them study to do them goode ouer whome God hath gyuen the authoritye and preeminence After this sorte the Apostles their successoures bothe seruauntes and Lordes the Apostles were seruauntes and lykewyse be the Byshopes theire successoures to whome S. Paule speaketh after this forte Take diligēt hede to your selues to your whole flocke in the which the holy Ghoste hathe made you Bishopes to rule the Churche of God to rule saythe he and not to be ruled to be aboue in autoritie not to be vnder in subiection But vnto the flock he vseth these wordes Obey those which haue rule ouer you Act. 20. and be ruled by them for thei so watche as thei which must gyue an accoumpt for youre soules Dothe he say here rule them cōmaunde and comptrole them appoynte them how they shall teache you to beleue nothing lesse but obey saythe he and be ordred by them I pray you coulde any thing be spoken more playnely could there a more manifest difference be made betwene shepherdes and shepe then that he wolde haue them to rule and these to be ruled And fearest not thou to resist the holy Ghost giuyng sentence so playnely by the mouthe of Saynte Paule But let vs see Master Brentius what manner a seruaunt Saint Paule was who whē he was free paule what manner of seruaūt he was made himselffe seruaunt to all he wrytyng to the Corinthians whose seruaunt he professeth himselffe to be speaketh to them in this wyse What wyl you haue me to do 1. Cor. 4. wyl you that I come vnto you with the rod of correctiō I pray you Brentius doo seruauntes vse to come to theire masters to correct punishe them And with in fewe wordes after I heare that there is fornication among you yea and such fornication as is not among the heathen that is that one slepeth with his father his wyfe 1. Cor. 5. and you haue swelled and not rather sorrowed that he myght be rydde from among you which hath committed this shamfull act I being absent frō you in body but present with you in soule as if I were bodily present amōg you in the name of oure Lorde Iesu Christ haue iudged hym which hathe wrought this wyckednes to be giuen vpp in to the powre of Sathan to the destructiō of his body that his soule may saued Here you see in what rod he came to them after what manner a sorte he behaued hymselfe lyke a seruaunt toward his Masters not only to them 1. Tim. 1. but certane other also namely Alexander Hymeneꝭ