easilie be vnderstood by those things which we spake concerning the causes 6 But heauenlie inspiration was not communicated to all the prophets alike Degrees of prophets For some sawe more and some lesse In the 12. of the booke of Numbers God saith Num. 12 6. that he did insinuate himself to other prophets after diuers fashions but that hée presented himselfe vnto Moses mouth to mouth and face to face Deut. 34 10 And at the end of Deuteronomie it is written A comparison betweene Moses and Iohn Baptist Matt. 11 11 that after Moses there was neuer the like prophet Which yet must be vnderstood of the time before the comming of Christ For otherwise by the testimonie of Christ himselfe Iohn Baptist was greater than Moses For saith he Among the children of women there arose not a greater than Iohn Baptist For other prophets foretold that Christ in time would come but he with his finger shewed him to be present and conuersant among men We may also although somewhat rudelie thus distinguish the degrées of prophesies if that we call one an oracle another a dreame and an other a vision An oracle is What is an oracle a dreame a vision when by the voice of God him selfe it is told what we should doo So was Abraham warned by a voice from heauen that he shuld not kill his sonne As for the maner of dreaming there is no néed of examples Of these things read more in the next place they are plentifull in euerie place of the holie scriptures A vision may be in thrée sorts either when true things be discerned by an infused light and by the méere vnderstanding or else when besides that light images also are described and that either in the mind Zach. 1 18. and 4 2. Ierem. 1 13. as when Zacharias sawe the hornes and the candlesticks and Ieremie the pot or else in the eies and outward sense as was that hand spoken of by Daniel which appeared on the wall and as that Daniel 5 5. when angels were séene to talke with men in bodilie shape of men A difference in prophesie according to times And in prophesies there is a difference of times For some were before the lawe as were those of Abraham Noah Enoch and Adam some in the lawe as of Moses and others some in the gospell as the prophesies of manie holie men in the primitiue church And this gift God denied not euen to women For we reade of Marie Women prophets Debora and Olda that were prophetisses besides other women And in the beginning of the primitiue church the daughters of Philip and other godlie women did prophesie And Paule saith that a woman praieng or prophesieng 1. Cor. 11 5. should couer hir head But here How women may prophesie they being forbidden to speake in the church 1. Cor. 14 34 by the waie ariseth no small doubt For if at that time it were lawfull for a woman to praie and prophesie openlie why dooth Paule writing to the Corinthians and to Timothie admonish that a woman should not speake in the church These two saiengs although they may séeme somewhat repugnant yet may they diuers waies be reconciled Some thinke that Paule meaneth that a woman praieth and prophesieth when she is present and heareth publike praiers and prophesiengs in the church directed by some godlie and learned man Others suppose that two errors crept into the church of the Corinthians euen so soon as the same church beganne the one that women should prophesie openlie and the other that they should doo it bare-headed And they thinke that Paule confuted the first error in the 11. chapter to the Corinthians 1. Cor. 11 5. and the other in the 14. and in the 2. to Timothie 1. Tim. 2 11. and that so Paule altogither forbiddeth that either of them should be doone in the congregation Other some vnderstand those words of Paule as touching the ordinarie ministerie which by no meanes must be permitted to a woman but that by an extraordinarie meanes it is lawfull for women sometimes to prophesie as it was vnto Marie Debora Olda and others of whom we spake before the which if it doo happen at anie time they saie that Paule warneth that a woman should haue hir head couered Others thinke that women are quite forbidden by Paule to prophesie openlie but that it is lawfull for them to doo it priuatlie so they couer their heads But howsoeuer it be it importeth not much our purpose is onelie to teach that God dooth sometime impart this gift vnto women Prophets must not diminish the word nor adde to of their owne 7 But aboue all things prophets must beware that they corrupt not nor that they adde not or diminish anie thing For some otherwhile hauing receiued the illumination of God doo adde ouer and besides of their owne In the Acts certeine holie men lightened with the spirit of God said Acts. 21 4. and 10. that manie gréeuous afflictions were prepared for Paule at Ierusalem And this in verie déed they spake trulie but they added other things of their owne For they gaue counsell vnto Paule that he should not go to Ierusalem which thing they had not of the holie Ghost Good prophets ought not so to behaue themselues For if they will mingle their owne wisedome with the oracles of God they may easilie both be deceiued themselues and also cause others to be deceiued Besides this Prophets must not be corrupted for fauour or reward Num. 22 23. the prophets must take héed that they suffer not themselues to be corrupted either by monie or fauour as we reade that Balaam did For they which so doo saith Ierome are not prophets but diuiners As when Logicke is corrupt with errors and Fallaxis it is no longer Logicke but Sophistrie For they which may be hired to speake in fauour for reward sake be rather the diuinors of idols than the prophets of GOD and if they beare anie office in the church they will soone infect their auditorie with errors and so both shall be cast headlong into the ditch Further they must indeuour themselues by their life and maners to win credit to the woord of God By their life they must win credit to the word Matth. 3 4. 2. Kings 1 8. A fond imitation of Elias Iohn Baptist in apparell This is thought by some to consist in apparell and so they will imitate Elias and Iohn Baptist and be appareled in camels heare and we are girdles of leather But this did the prophets by the instinct and warning of God to drawe the people vnto God by woondering at them Contrariewise there be some which will abound in pleasures and excesse and this we reade in the Ecclesiasticall historie of Prisca and Maximilla for they vsed painted colours and all kind of nicenesse Prisca Wherefore a certeine meane waie must be vsed for offence may be committed on
whatsoeuer else rather than that which behooued Vndoubtedlie godlie Kings erected Schooles Colledges that in them yong men should be brought vp to good learning and godlinesse Neither was there any Cathedrall Church but a Schoole was ioined thereunto At Alexandria and Antioch did Pantenus Clemens Origen and other most learned men publikelie professe At this day also among the Canonistes a place is assigned for the Schoolemaister but he doeth nothing lesse than teach the youth And hereof commeth so great darkenesse euerie where in the Popes gouernment 1. Sam. 10. 5. either bicause the youth are not taught at all or else bicause they are taught wicked things Samuel was president of this Colledge Before his time there is no mention made in the holie scriptures of anie such fellowship of Prophets Of taking a spirituall charge looke the Oration that beginneth Those causes In Iud. 4. v. 4. 10 But when as God chose Debora vnto the Ministerie of iudging being weake in Sex he straight waie made hir very famous and honourable through the gift of prophesying By which grace and perhappes many other miracles more she was constituted by God and confirmed by miracles as a womā chosen to so great an office Neither was onelie this woman indued with the spirit of prophesie for in the holie scripture we reade of other women also which were in such sort instructed by the holie Ghost Marie the sister of Moses Exod. 15. 20. 1. Sam. 2. 1. 2. Kings 22. 14. Luke 1. v. 42. 46. 2. 36. Hanna the mother of Samuel Holda in the time of Iosias the king were Prophetisses And in the newe Testament to speake nothing of Marie the virgin of Elizabeth the mother of Iohn and of Anna the daughter of Phanuel the daughters of Phillip the Deacon That womē Prophets did openly teach the people as it is written in the Actes of the Apostles were Prophetisses Neither thinke I it ought to be denied that some of those women indued with the gift of prophesie did openlie teach the people in declaring of those things vnto them which had bin shewed them of God séeing the gifts of God are not therefore giuen that they should lie hidden but to the intent they should further the common edifying of the Church And yet hereby it followeth not that what God doeth by some peculiar priuiledge we should forthwith drawe it into an example vnto vs bicause according to the rule of the Apostle we are bounde vnto an ordinarie lawe 1. Tim. 2. 12. 1. Cor. 14. 34. Why womā were commaunded to be silent in the Church whereby both in the Epistle to Timothie and in the first Epistle to the Corinthians he commandeth that a woman shoulde kéepe silence in the Church And of the silence commanded he assigneth causes namely for that they ought to be subiect to their husbandes but the office of a teacher doeth declare a certaine authoritie ouer those which are taught which must not be attributed vnto a woman ouer men For she was made for man whom to obey she ought alwaies to haue a respect which thing is also appointed hir by the iudgement of God whereby he said vnto the woman after sin was committed Gen. 3. 16. Thy disposition shall be towardes thy husband Further the Apostle deriued a reason from the first fault 1. Tim. 2. 14. wherein he saith that Eue was seduced and not Adam So as if women should ordinarilie be admitted to the holie ministerie in the Church men might easilie suspect that the diuell by his accustomed instrument would deceiue the people and for that cause they would the lesse estéeme the Ecclesiasticall function if it should be committed vnto women wherefore by the ordinarie right and by the Apostolicall rule it ought to be appointed vnto men Howbeit if God doe otherwise sometime yet can he not be iustly accused for so much as all lawes are in his power If then sometime he send a Prophetisse and adorne hir with heauenly gifts the same woman speaking in the Church must vndoubtedlie be hearkened vnto but yet so as hir state be not forgotten Therefore the two testimonies of Paule Two places of Paul are reconciled which séeme to be repugnant one to another may easilie be reconciled In the first Epistle to Timothie he writeth That a woman ought to be silent in the Church Which towarde the ende of the first Epistle to the Corinthians 1. Cor. 11. 5. he most manifestlie confirmeth Howbeit in the same Epistle he commandeth that a man prophesying or praying should haue his head vncouered but the woman while the prophesieth should haue it couered whereby doubtlesse he teacheth that it is lawfull for a woman both to speake and also to prophesie in the Church For it would not séeme that so doing she should haue bin commanded to couer hir head if she were vtterly to kéepe silence in the holie assemblie After this sort the matter must be expounded namely that the precept of silence is a generall precept Why the women that prophesie are cōmanded to be couered on their head but the other which is for couering of the head when they pray or prophesie pertained onelie to those which were Prophetesses They verilie are not forbidden to prophesie for the common edifying of the Church but least they forgetting the propertie of their owne state by reason of the extraordinarie office committed vnto them shoulde waxe proude they are commanded to haue their head couered whereby they might vnderstand that they haue yet the power of man aboue them Moreouer where in the 2. Chapter to Titus Tit. 2. 3. it is commanded that the elder women should admonish the yonger women of temperance that they should loue their husbands and children and should likewise be diligent housewiues in their familie this must not be vnderstoode as touching publike doctrine or Ecclesiasticall Sermons but of priuate exhortations which are méete to be vsed by the elder sort vnto the yonger In Rom. 12 11 When Paul saieth in the xii to the Romans He that distributeth let him doe it with synceritie The office of Deacons he touched the office of Deacons as they were at that time and ought also to be in our time Their office was to distribute to the poore the Almes and oblations of the faithfull Let them doe their office saieth he with simplicitie let them withhold nothing by craft and ill practise For naughtie and deceitful men when they haue dealing in publike receites doe nothing syncerelie but vse woonderfull guiles and subtilties These things would Paul haue to be remoued from this kind of ministerie Others think that In giuing with simplicitie he meaneth without any respect vnto worldlie praise which some séeke for in the bestowing of other mens Almes But the first interpretation in my iudgement séemeth most fit And whereas he addeth He that ruleth let him doe it with carefulnesse although I doubt not but that there were many
thinke that the bodie of Christ in the sacrament is giuen seuered from the bloud and the bloud seuered from the bodie it decréed that onely the Priests shoulde vse both kindes in the Masse and that to the people onely the one kinde shoulde be distributed The 2. reason The 3. reason Further they saie that it was authorized by the Councell of Constance Moreouer they contriue the Commaundements of God into two principall points Some of them they will haue to remaine perpetuallie firme and vnshaken so as they may neuer be violated among which sort they place the moralles The others doubtlesse they appoint to be those which concerne outward things of which kind be the Ceremonies and sacraments And these they will not haue to be so necessarie but that according to the place and time they maie be changed The 4. reason They maintaine also that it was no wrong to the Christiā people that one kinde is taken from them For the bodie of Christ say they is not giuen in the forme of bread without bloud euen as in the cuppe also the bloud is not had without the bodie They likewise alleadge The 5. reason that the libertie of Christ his Church is far greater than was the libertie of the Synagogue that therefore it is lawfull for the Church to change more things in our Ceremonies than was permitted to the fathers of the olde Lawe For we are not vnder the law as seruants but as frée mē vnder grace And they indeuour to shew that sometimes the Church in manie rites altered euen in verie matter First of all they say The 6. reason that it dipped not them which be baptised according as the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but it onelie sprinkled or after a strange manner washed Neither is it to be doubted but that those which so be washed must be holden as baptized Cyprian séeing that Cyprian béeing demaunded whether they which were baptised in yéelding vp the ghost should be iudged as baptized for they lay in the bed and being oppressed with the force of sickenesse might neither be dipped nor yet washed but onelie sprinkled wherefore they should seeme not to be baptized that man of God aunswereth that they had perfect baptisme The 7. reasō 2 They vaunt also that in baptisme the wordes haue sometime béene altered séeing in the Actes of the Apostles the 8. Acts. 8. 16. 10. 48. Chapter we reade that baptisme was giuen in the name of our Lord Iesus Christ when as notwithstanding in the Gospell the Lorde commaunded his disciples that they should baptize in the name of the father and of the Sonne The 8. reasō and of the holie ghost Yea and they alleage that at this day the order prescribed by Christ is peruerted Matt. 28. ve 19. 20 For he commanded that they should first teach and then baptize But wee deale otherwise we first baptize infantes afterward when they are growen we teach thē The 9. reasō And againe they say that that which Christ did is not obserued in our communion For we receaue the sacraments fasting whereas he distributed them when he and his Apostles had supped The 10. reason We also choose vnto our selues the morning whereas hée made his supper in the euening Neither doo we washe féete whereas he first washed his disciples féete and commaunded that one should wash an others féete The 11. reason In like maner they alleage the commaundement of the Apostle 1. Cor. 11. 4 to wit That a man should not pray or prophesie with his head couered nor yet a woman with her head bare Which at this day is not so carefully preciselie obserued Also a decrée of the first Councell The 12. reason Acts. 15. 29 which was held in time of the Apostles namelie that the Gentiles should abstaine from bloude and strangled The 13. reason is abolished And these fellowes cauill that the case of the Apostles with whom the Lord in his last supper communicated is not like the case of the Christian people For they were ordained by Christ to be Préests wherefore they say that iustlie and vpon good cause there was ordained an other disposition of the communion for the lay people The 14. reason They faine likewise that Christ otherwhile distributed the Eucharist vnder one kinde to his disciples especiallie when he went with them vnto the towne of Emaus where they are said to haue knowen him in breaking of bread Luk. 24. 35. Whereupon they argue that we offende in séeking to establishe a doctrine precept onely by one action of Christ Further they crie out that the consent of the Catholike Church maketh for them The 15. reason and they alleage causes whereby they are led to minister onelie one kinde vnto the laitie The 16. reason The first they say is least the wine should be spilt which might easilie happen if it should bée ministred to the whole multitude The 17. reason The other cause is for that it were requisit that as well wine as bread shoulde bee reserued for the sicke and ministered vnto them whensoeuer they should aske it which might not conueniently be doone because wine is so soone and easilie corrupted The 18. reason Besides this they obiect that there be many which drinke no wine who being able to receiue onely one part if both partes were of necessitie they woulde thinke that neither they communicate rightly neither that they haue the whole Sacrament Lastly The 19. reason they alleage the honour of the ministerie for they haue iudged it méete that more shoulde be attributed vnto their Massing Priests than vnto the general multitude Neither would they that the communion of the laitie should be of equall dignitie or estimation with the Masse I haue wel-néere recited their Arguments which be of most force 3 Nowe on the contrarie part I will shewe our reasons Against the mangling of the Eucharist whereby shall be shewed how grieuously they offend in this mangling of the Lordes Supper First they depart from the institution of Christ and preach an other Gospell than he himselfe and his Apostles haue preached And this doth excéedingly iarre from godlinesse This in diuinitie ought to bee a chiefe principle whereby all things must be resolued The Lorde saide It is the word of the Lord that indureth for euer From the which 1. Pet. 1. 25. if we shoulde be called backe to mens fancies since they often change we shall haue nothing firme in religion but we shall be driuen from certeinties to vncerteinties and the authoritie of men shall be equall to the authoritie of God The 2. reasō Gal. 1. 8. Vnto the Galathians it is written If wee or an Angell from heauen shall preach otherwise let him be accursed But and if that Paul wil neither haue Angels nor Apostles to bee heard which affirme any thing contrarie to the
peace and tranquillitie of the Church that the faithfull might growe vp together among themselues in a greater agréement Wherupon séeing afterward this cause was taken away for so much as Hierusalem béeing destroyed and the rites of Moses vtterlie subuerted this difference was not betwéene the Iewes and the Gentiles therefore that decrée might be taken away Howbeit it was kept a long while euen vnto the times of Irenaeus Tertullian and Origen and Caesariensis maketh mention thereof in the historie of Attalus and Blandin These Ceremonies might after a sort bee retained at the beginning vntill the preaching of the Gospel did take better roote and that all men might plainelie vnderstand that the rites of Moses were abolished Augustine Augustine against Faustus the 2. booke and 13. Chapter maketh plaine mētion of this matter and saith that vntill both the walles of the Church Synagogue were wel growen together so as the difference should no more appeare somewhat ought to be yéelded to the infirmitie of the Iewes And it séemeth that speciallie that was to bee done in those things which belonged not to sacrifices but vnto daylie foode For the Iewes could not straightway be well content with the dyet of the Ethnickes 1. Cor. 11. 4 To the 12. Afterwarde they obiected the Apostolicall tradition whereby a man is commaunded to prophesie and praie bare-headed the woman with her head couered which preceptes they say Men commaunded to prophesie bare headed are not throughlie kept Héere we answere that it is not our part to bee inquisitiue what is kept or what is not kept This commaundement we know is extant and they that kéepe it not let themselues sée to it I haue not séene anie minister praying openlie but that his heade hath béene vncouered In the verie which habite I sée them to be at Sermons especiallie while they recite the wordes of the holie Scripture 17 Our Aduersaries also argued that Christ gaue the sacramēt to his Apostles To the 13. the consideration of whom was not alike séeing they were made priestes therefore they affirmed that this example of Christ was not to be extended vnto the people But certainlie as touching the Préesthood of the Apostles we know nothing neither is there any one syllable extant in the holie Scriptures that the Apostles were Priestes The Scripture vseth not these wordes But goe too Let them vnderstand By Priests the Ministers of the Church Let them tel vs why they giue not to their Massing Priests if they Masse not when they come to Communicate but one part of the Sacrament as vnto the laity séeing Christ gaue both vnto the Apostles and no lesse distributed vnto them than hée receiued for himselfe Further if Christ as they will gaue the Eucharist onely vnto the priests how dare they be so hardy as to giue a part of the Eucharist vnto the laytie and common sort séeing Christ as they say did not communicate with them Adde that in the supper with Christ were no women present vnlesse they will that they were Priestes Why then doe they distribute the Sacrament vnto them seeing Christ gaue it onely vnto men But they which speake so subtillie of the supper which Christ himselfe had with his Apostles what answere I beséech you will they make vnto Paule 1. Cor. 10. 11. who writing to the whole Church of Corinth and not to the Ministers of the Church onelie commaundeth that both kindes shoulde bée giuen And yet they say that in the Canons decrées and Ecclesiasticall histories there is mention made of the Communion of the laitie Communion of the Laitie I denie not but it is so howbeit they are farre deceiued which thinke that the Communion of the laytie doth onely signifie a participation of one part onelie for euen then both the kindes was giuen But it was called the communion of the laytie because the Ministers of the Church béeing once put frō their function by reason of some offence did no more communicate in the cleargie or among the Ministers but were mingled with the companie of the laye men To the 14. 18 They saide that they haue the consent of the Church wherein they impudentlie challenge to themselues that which is ours séeing the Churches of Gréece the whole East part and the vniuersall antiquitie holde with vs. For the foule mangling of the Sacrament of the Eucharist is but latelie sprung vp Among the latter men Thomas Aquinas saith Thomas Aquinas that euen now in his time the same began to be practised in some Churches which he writeth in the 3. part Quaest 80. Artic. 12. Doubtlesse the importunitie of the Aduersaries is woonderfull When wée flie vnto the Scriptures they crie out that they bee darke and they appeale to the fathers whom they say are on their side they flie vnto the antiquitie of times whereby they would shift off all the testimonies of the Scriptures But how vncertaine they bée in their opinions we easilie see in this disputation séeing the Scripture is plaine all the fathers make with vs and the whole antiquity agréeth with the Scriptures Wherfore the indeuour that they haue to bee contrarie ariseth onelie héereof that they bée sworne wholie addicted to the lawes of the Pope in comparison whereof they weigh not a haire neither of the truth of the fathers nor yet of antiquitie To the 15. 19 And wheras they alleaged that Christ sometime administred onely the one part of the Sacrament Luk. 24. 35. because they reade in Luke that the Disciples knew him by breaking of bread it is trifling For howe it may appeare for a certaintie that the breaking of bread there signifieth the holie communion they haue not béene able to shewe séeth that worde also is often in the holy Scriptures applyed to common meate And that those Disciples in taking of common meate could know Christ it is no maruell For séeing he had peculiar thanks giuings and particular prayers as we beléeue he had he might easilie be perceiued Further admit it were so that Christ offered them onelie one part of the Sacrament is it therefore lawefull for vs to doe the same He did not by that fact abrogate his generall cōmandement which he gaue in the Supper and that is confirmed by the writings of the Euangelists and of Paul Gen. 22. 1. God once commaunded Abraham that he should sacrifice his sonne yet did he not thereby plucke away any thing from his generall precept Thou shalt not kill Exo. 20. 13. Hee also commaunded the Israelites Exod. 11. 2 that they should carie away the stuffe of the Egyptians and yet neuerthelesse he would that commandement Thou shalt not steale to be inuiolate Exo. 20. 15 Lastly where it is named The breaking of bread we may by the figure Synecdoche vnderstand the whole Supper euen as it was first declared And they are to be laughed at when they accuse vs to doe absurdly which of one action of
them 4 247 b 248 a Whether it were lawfull for them to exempt cleargie men from their subiection 4 239a In what cases they and Tyrants are not to be obeyed 2 316 a Good princes succeeded tyrants 4 228 a Ethnicke princes accounted matters of Religion belonging to them 4 244 a Principalitie What doctrine we haue to gather by these wordes of Paule Principalitie power c 1 120 ab Principles There be two maner of Principles of things 3 113 b Priuation What priuation is meant to bee originall sinne 2 229 b Howe the habit doeth neuer bring in the priuation prooued 1 181 a From what priuation there is no returning to the former habit 2 636 b Priuation followeth presently of his owne accorde habit bing remooued away 1 181 b Priuatiues The nature and rule of priuatiues 3 318 a Priuileges Priuileges graunted to Cleargie men 4 34 ab 239b 240. 241 Proceeding A difference betweene proceeding and generation though it be hard to finde 1 107 b Of the Proceeding of the holy Ghost and the diuersities of opinions about the same 1 107b Procreation Why the olde Fathers absteined so long from Procreation of children 1 127 b The goodnesse thereof must be considered by the proper effect that is in man 2 232 b Profession The common Profession of all Christians 4 310 a Profit This Profit commeth by true doctrine that thereby the wicked condemne themselues as for example 1 14 b 15 a Promise Promise taken and vnderstoode two manner of wayes 3 146 a In what respectes a Promise bound with an oth is to bee violated 2 538 a 549 a Whether it must be kept with him that breaketh Promise 2 548 b Whether being made to Heretiks theeues it is to be kept 2 538 ab Whether it is to be kept with our enemies 2 537 a 371 a Of a promise made by force and feare 2 549 a Vnder what Promise wee deliuer our children to bee Baptised 2 238 b The Promise of God is indefinite and yet true notwithstanding touching saluation 2 238 b Of the Promise of God whereunto by beleeuing wee assent 3 58 a The chiefest Promise that is sealed in a sacrament 4 98 a What it is to be children of the Promise 3 128 b ¶ Looke Couenant Promises Gods vniuersall Promises are to be restreined 3 30 a 32 a Indifferent to all men 3 51 a Of generall are gathered particular 3 145 a Of them which CircumcisioÌ„ sealed 4 108 b 109 a Whether the Iewes vnderstood them which were sealed by the ceremonies 4 105 ab Whether the Promises of God are made indefinitely 3 145 ab In what kinde faith hath to doe 2 549 b In later we must haue an eye to the former 2 525 a Some doubtes of them euen in the godly 3 87 a Impediments that might seeme to adnihilate them 3 60 a The ministers ought to remedie two lets touching them 3 49 b Howe iust God is in them 2 549 a The scriptures reiect none particularly from theÌ„ 3 50a Against their error who say that those of the old Fathers were onely touching temporall things 2 584 b By faith wee obtaine them 3 150 b 151 a Giuen both to faith and trust 3 90 a Why they threatenings are added to the lawe 2 573 a What we must doe when they seeme to bee ioyned vnto workes 3 127 b Why GOD doeth not eftsoones performe them 3 303a Why God would renewe the selfesame Promises 3 136 a God doeth not onely offer them but he bendeth the heart to embrace them 3 50 a Against doubting thereof 3 62 ab Of the Promises of the lawe and the promises of the Gospell 3 113 b The difference betweene them 3 274 b 275 a Howe the Promises legall become euangelicall 3 3â—2 b Dauid iust in his Promises and word 2 550 a Prophesie Of the original of Prophesie and the succession of the same 1 19 a Of the efficient cause thereof 1 18 b It is no habit but a preparation or disposition being in a kind of qualitie 1 23 a How needefull a thing it hath beene for mankinde 1 23a Of the forme thereof and that it is the reuelation of God 1 18 b An obiection made against the auncientnesse thereof and the same aunswered 1 19 a Chrysostomes opinion touching the want thereof among vs. 1 18 b Distinguished into an Oracle a dreame and a vision 1 19 b That thereby GOD would be knowen vnto men 1 17 b Not obteined by art industrie c how then 1 22 b The error of the same according to S. Paul 1 18 b A definition thereof and the diuerse maners thereof 4 6 ab 1 19 ab The causes and matter of the same and whereabout it is vsed 1 18 a The effects thereof declared in fewe wordes 1 22 b Vsed about things past present and to come 1 18 a It hath a propertie common with other free giftes and what the same is 1 22 a Why it is giuen 3 353a b How great a crime it is to contemne it 4 15 b In women as wel as in men 4 7 ab What is meant by the name or worde 1 17b What kinde thereof may be attained by exercise and doctrine 1 22 b Taken for interpreting in the holie scriptures 1 23a b Euill men sometime Prophesie true things and howe 1 22a Why God suffered them so to doe 1 19 a Of Prophesie by writings and also by deedes 1 19 b Prophesie and true faith are not of necessitie ioyned together 1 23 a A reason of Ambrose making against such as thinke it to be naturall 1 26 a Women did Prophesie and how that may agree with Paul forbidding women to prophesie 1 20 a Why they are commaunded to couer their heads 4 7 a An holie Prophesie vttered by Caiphas being an euill man 1 51 a Howe the bones of Eliseus did prophesie 1 22 b Of a kinde of foretelling which is not prophesie 1 82 a Cauils for the adnihilating of Daniels prophesie 3 352 b Prophesieng Whether prophesieng is to be vsed in the Church 3 309 b 310 a Prophesies Prophesies sooner fulfilled than vnderstoode 3 386 b Before the Law in the Law and in the Gospell 1 20 a Before the thinges to come and yet were no let to the libertie of men 3 6 a In them there is a difference of times as for example 1 20 a Howe the curses of the Prophets are prophesies 2 397 b 398 a Of certaine lies which Augustine counteth prophesies 2 546 a Prophesies and testimonies of Christ 2 581 a Vnto which of the Iewes the Prophesies of Christ were obscure 3 346 ab Touching Christes kingdome Metaphoricall 3 397 a Of the Prophesies of the Sybils and what authenticall writers haue thought of them 1 21 a The Montanists boasted more of Prophesies than euer did any other heretikes and why 1 19 a Prophet Wherein a Prophet and a teacher doe differ 1 18 b Assured tokens both of a good and of a bad 1
Looke Imprecation Witch Who it was that appeared at the call of the Witch 1 72 ab It was not Samuell saieth Augustine 1 75 a Witches Witches haue no power ouer the godly 1 76 b 77 a Lawes of Princes against them 1 19a And such as repaire vnto them 1 84 b 85 a Witcherie Of the force of Witcherie the cause thereof in olde women and vpon whom it worketh most 1 79 b Witnesse These wordes there be three which beare Witnesse in heauen the father the worde and the spirit expounded 1 105 a The thre things which beare Witnesse of Christ 4 113 a How many wayes God is called to Witnesse 2 372 a What wee are taught by being forbidden to beare false Witnesse 2 553 a Witnesses Two famous Witnesses of the Church in the last age 3 382 b VVo. Woman The state of the Woman farre worse than of the man 2 460 b That she is and is not the Image of God and after what maner 1 124 a Why it is not meete that one Woman should be both a wife and a seruant to any man 2 379 ab Why Paule willed the Woman to keepe silence in the Church 2 242 b Whether before sinne the Woman were subiect to the man 2 379 a Women Whether Women may bee in warrefare 4 288 a They taught the people openly 4 7 ab They must haue their head couered in the congregation and why 2 481 b What Women labour to please men 2 510 a Why Women were commaunded to be silent in the Church 4 7 b Women indued with the spirit of prophesie 4 7 a Women circumcised among the Egyptians 4 111 a Why the Women that prophesie are commaunded to couer their heades 4 8 a Whether Women may teach in the Church 4 7 ab What ornaments Women may vse and not vse 2 513b Looke Women what is spoken concerning painting of the face 2 508 ab and so forward Holy Women maintained and releeued Christ 4 29 a Why we be called men why Women as Augustine allegorically saieth 1 124 a Wooers What kinde of emulation is betwixt wooers 2 417 b Woonders The difference betweene signes and woonders shewed out of diuerse writers 1 71 b Why the scriptures haue so often ioyned these two wordes together 1 71 b ¶ Looke Miracles Word of God The difference of Gods worde and Philosophie 1 58 a The preaching thereof hath all men subiect vnto it 4 230 b Howe miracles win credite to the worde of God 1 63 b. The same thing is offered by the worde that is doone by the sacraments 2 635 a Neither youth nor any other is excepted from hearing the worde of God 1 57 b Of the worde of God and hearing of the same reade all the 7. Chapter of the first part The force of Gods worde in the hearers of the same 1 58 a The difference of Gods worde specially in the Eucharist 4 196 ab 187 b It was the worde or Christ that God spake by to the fathers and Prophets 1 26 b The force of the inwarde worde of God in the minde 3 176 b God vseth the inwarde worde and the outwarde and in whom 2 233 a Whether the outwarde or visible signe of Baptisme be altogether necessarie to regeneration 2 233 a Of the word vnwritten and the word written with the antiquitie of both 1 42 b And how to beleeue it 3 70 a Whether it were written before Moses time 4 72 a Whether Christes bodie bee more worthie than his worde 4 214 a ¶ Looke Scripture Wordes Wordes are partly naturall and partly after the minde of the namers 2 590. 591 a Wordes are the principal signes thereof 2 542a b What they be 3 342 b Aristotles definition of them and who abuse them 2 544 b The vse of them 3 304b 4 144ab Certaine Hebrew wordes receiued into the Church 4 215 ab Worke of God How is it true that God rested from worke the seuenth day since he worketh dayly and hourely 2 374 b How it is a strange worke vnto God to punish euils 3 44a That God doeth worke nowe also and by what meanes and how 1 122b That which the holy Ghost calleth euill is no worke of God as Pighius saith 2 218 a Worke of man Howe the selfe same Worke is produced by God and by vs. 1 189 b 190 a Howe it may bee both of God of the deuill and of euill men 1 183 a Howe it can be the end of an action when it is after the action 1 7 b Sometime that which remaineth is more excellent and sometime the action and why 1 4 b An habite in the minde is no Work though it come of frequented actions 1 4 b Whether there may be any Worke of man found that should throughlie please God 2 572 a None good saith Augustine without faith 2 259 a To the goodnesse thereof it is not enough that the same in his owne nature be not euill what then 2 311 b A Worke cannot be made good by an habituall intent 1 93 b 95a The rule whereby it must bee directed 3 118 a How the conscience may make a Worke good or euill 3 165 a A Worke seeming acceptable vnto God may be sinne prooued 2 267 b Of a Worke of man which is in man and yet breaketh not out from his owne strength 1 132b Howe men are saide to Worke together with God 3 13 b 14 a Faith as it is a Worke cannot iustifie 3 60. Of the Worke wrought which is supposed to merite saluation 4 106 b 194 b Whether an Infidell can doe a Worke pleasing God 3 118a A charitable Worke of an Infidell namelie to cloath the naked is sinne prooued 2 267 ab Works of God Howe and after what sort wee must iudge of the workes of God 1 13b Three sortes of them about his creatures 1 181 b 182 a 184 a They doe helpe one an other 2 599 a Of the particular and common workes of the Trinitie ◠599 b Workes of men No place for good workes in the worlde to come 3 368 a Whether it bee lawfull to doe them for rewardes sake 2 573b 574 a What are turned into sinnes 3 152 b 153 a 26 a Faith goeth necessarilie before them 3 154 ab Faith perfecteth and formeth them 3 149 b Whether true faith and they can bee separated 3 131 b 132 ab How the old Fathers of the Church esteemed them 3 121 a They doe serue both to Predestination and Reprobation 3 34a They bee the effects of Predestination not the causes thereof 3 14b What they that defende merites doe thinke of them 3 54 a They after iustification doe profite 3 144a An ill comparison made betweene them and sinnes 3 22 ab They are not the causes of our calling 3 15 a They depend of GOD yet must we not cast away all care of liuing well 3 3 a Whereof good woorkes are signes and seales 3 95 b In whome they are a beginning to
vnto the Corinthians 1. Co. 11 10 commandeth women to haue their head couered in the holie congregation at the least-wise bicause of the angels And euen as women ought to shadowe their face that they be not séene so on the other side men ought to temper themselues that they doo not ouer-curiouslie behold them Of which matter Tertullian wrot manie things verie well in a little booke intituled De virginibus velandis And Solomon thus wiselie admonished Lust not after hir beautie Prou. 6 25. Also Gregorie the first They saith he which abuse the outward eie be worthie to haue the inward eie shadowed Iob. 31 1. I haue made a couenant saith Iob with mine eie that I will not thinke vpon a virgine He saith not onelie that I would not looke vpon but that I would not admit into my mind an imagination of hir This séeing Dauid did not he cast himselfe into the danger which all godlie men ought to take héed of Of the punishments of Adulterie In 2. Sam. 12 14. 22 Somewhat we will declare in this place of the punishments of adulterie And this I thinke to be necessarie for me for by the gréeuousnesse of punishments we know the weightinesse of sinnes By rewards and punishments Common-weales are preserued But punishments must be applied according to the heauinesse of offenses It is verie well written in the 24. cause question 1. in the chapter Non afferamus which words be ascribed vnto Ierom but rather they are the words of Augustine The greeuousnesse of Schisme How gréeuous a sinne is Schisme or to be diuided from the church it is perceiued by the punishments laid vpon men for other gréeuous sinnes The idolatrie doone vnto the molten calfe Exo. 22 27. Iere. 36 29. God punished by a kind of death Bicause Zedechias burned the booke of the prophet God did reuenge it with captiuitie But the rebellion done against Moses and Aaron he punished more gréeuouslie Num. 16 he sent a fire wherewith those which conspired with Chore were consumed and the earth swallowed vp the seditious persons A diuision of this place We will first then consider the punishments of adulterie that we may vnderstand how heinous a sinne it is Secondlie we will sée whether the adulterer and the adulteresse should haue equall punishments and whether they be bound to like punishments and whether of them is the greater sinner Thirdlie what euils maie come by reason that these punishments are either neglected or vtterlie taken awai◠As touching the first we must search in the holie scriptures what may be found touching the punishments of adulterie after that we will descend to the reckoning vp of punishments of diuers nations then will we come to the Romane lawes and last of all vnto the ecclestiasticall and Canon lawes Of the first we must vnderstand that the diuine scriptures teach vs that The wages of sin is death Rom. 6 23. Séeing therefore that death is due vnto sinnes foorthwith after a man hath transgressed he might be put to death by the iustice of the lawe But God is not so strict an exactor he granteth as yet some space vnto life the which neuerthelesse is somtime broken off by the sword of magistrates if gréeuous crimes be committed which can by no meanes be suffered But there are other sinnes of lesse weight for which it is not lawfull to put men to death Further we will sée whether adulterie may be reckoned among those sinnes wherevnto death is due Certeinlie it was a sinne wherevnto death belonged as the holie scriptures declare vnto vs and that for good cause For by this wickednesse is hurt that societie from whence is deriued the fountaine of all friendship among men Gen. 26 11 In the booke of Genesis when Abimelech the king of Gerar had séene Isaac plaieng somewhat familiarlie with Rebecca he perceiued him to be hir husband and not hir brother Death for adulterie before the lawe Gen. 39 20. So then he charged that none vpon the paine of death should touch that woman Therefore we sée that before the law of Moses adulterie was by the Ethniks punished with death Ioseph after that it had béene laid to his charge in Aegypt that he committed adulterie with his mistresse was deliuered to the head officer of capitall crimes and was cast into prison Thamar Gen. 38 24. when she had buried two husbands and waited for the third vnto whom she was betrothed did commit adulterie and was iudged to be burnt And vndoubtedlie when a woman that is betrothed dooth abuse hir selfe she committeth adulterie For although it be not a full marriage yet is there such hope of marriage as it ought not to be polluted This did the emperour Seuerus perceiue The lawe may be read Ad legem Iuliam de adulterio in the Digests the lawe Sivxor in the Paraph Dinus In the 22. chapter of Deuteronomie Deut. 22 22 Leuit. 20 10 and in the 20. of Leuiticus by the lawe that is there giuen the adulterer adulteresse are commanded to be put to death Which sentence God in the 16. chapter of Ezechiel confirmeth verse 38. where he saith that he would bring punishment vpon the adulterous Israelits The same lawe is confirmed in the eight chapter of Iohn When the Scribes and Pharisies had brought vnto Christ a woman which was taken in adulterie they said Moses commanded vs in the lawe verse 5. that such a woman should be stoned c. So greatlie did God estéeme chastitie and vnspotted wedlocke as he would not haue so much as a suspicion to remaine betwéene them which were man and wife For in the booke of Numbers Num. 5 14. The lawe of gelousie there is ordeined a lawe touching gelousie She which was suspected of adulterie was brought vnto the priest cursses were denounced a drinke was giuen hir and straitwaie it was knowne whether she was an adulteresse or no. And if a man had married a wife and had béene able to gather and prooue by certeine signes that she was not a virgine she was punished Punishments for abusing a maid betrothed If a maiden betrothed to a husband had béene forced by anie abroad in the field the rauisher should haue béene punished with death if in the citie the damsell should also haue had the same punishment Deuteronomie 22. So then great seueritie was vsed héerein verse 13 25 Howbeit the reuenge was not committed to priuate persons the husband killed not his wife nor the father his daughter but the matter was brought before a iudge verse 27. So read we to be doone in Susanna although that historie be Apocryphall In the prophet Ieremie we read that Nabuchadne-zar rosted Zedechias and Achabus Iere. 29 22. two vnchast priests These things we haue in the holie scriptures especiallie of the old testament The Ethniks lawes for punishment of adulterie 23 The lawes of the Gentils also suffered not
the Apostles féete I confesse euen as you do that those garmentes are the deuise of man and that of themselues they edifie not but it wil be thought of some that it is profitable to haue them suffered for a time because this perhappes will bring to passe that these contentions shal be auoyded whereby greater fruites and more ample commodities are in danger to be hindred and left as wee sée it comes to passe the mindes of men shoulde straightway be turned from the gospell I passe ouer that they which defende these thinges might pretende some honest and due signification not strange from the scriptures The ministers of the church be Angels and messengers of God as Malachie testifieth Malac. 3. 1. And Angelles haue in a manner alwayes shewed themselues cloathed in white garmentes That not onelie the things but the signes also are to be retained Howe can we depriue the Church of this libertie that it may not signifie some thing by her actions and rites the same being doone without placing any woorship of God therein modestlie and in fewe thinges so as the people of Christ be not burthened with ceremonies and that better things be not letted But you will say let them shewe themselues to be Angelles let them not signifie it I heare what you say But the selfe same might haue béene aunswered vnto Paule 1. Cor. 11. 5 when he decréed vnto the Corinthians that the woman should haue her heade couered and the man vncouered for he onelie vrgeth a reason of the signification For anie man of the Church of Corinth might haue answered let the man shewe himselfe to bee heade of the woman and let the woman in her déedes and life shewe her selfe to be subiect vnto the man let them not contende to shew this by signes But the Apostle sawe this also to be a profitable thing that we should not onely liue well but that also wee should by wordes and tokens bee admonished of our duetie But and if héereby there be giuen an occasion of errour vnto the weake let them bee warned howe they should beléeue these indifferent thinges let them be taught by sermons that they iudge not the worshipping of God to consist herein But whether the eyes of them that stande by be withdrawen through the diuersitie of garmentes from the cogitation of weightie matters perhappes all men will not iudge it so to be For first our aduersaries might aunswere that this would not come to passe if those garmentes which haue béene vsed be without excesse and be verie plaine and such as haue béene hitherto vsed about holie seruices for vse and cheapenesse taketh awaie admiration Yea and perhaps they will aunswere that it is likely that they béeing throughly mooued by that admiration will the more attentiuely thinke vpon the things that be earnest vnto which end the signes of the Sacramentes séeme to haue béene deuised that euen by the verie sight and sense wee maie bee rauished to thinke of diuine thinges Neither doe I thinke that tyrannie is straight waie brought in if any indifferent thing be taken in hande to bee doone in the Church and be constantlie kept of manie At this daie we so administer the Eucharist in the morning time as in the after noone wée wil not haue the communion in the Church But who wil say that this is tyrannical because we doe it with the like will and consent of all men Vndoubtedlie it would like me best as I haue alwaies saide that wée shoulde doe onelie that which Christ did and deliuered to his Apostles But yet if anie things indifferēt be added I would not now therefore sharpelie contende especiallie séeing we perceiue that they by whom the light of the Gospell is greatlie aduanced in Englande and maie yet be aduaunced more are against vs. I acknowledge indéede with you That whatsoeuer is not of faith Ro. 14. 23. is sinne but yet that in our actions wée may haue a quiet conscience that séemes speciallie to further which in the Apostle is written vnto Titus Vnto the cleane all thinges are cleane Titus 1. 15 1. Tim. 44 And vnto Timothie Euerie creature of God is good And it is not necessarilie required that we shoulde haue in the holie Scriptures an expresse mention of the particular thinges which we vse This generallie is enough to knowe by faith that thinges indifferent cannot defile them which liue with a pure syncere minde and conscience These things haue I shortlie abridged as touching the controuersie which you propounded vnto me out of which I wish with all my heart that you maie happilie vnwinde your selfe And those thinges which I haue written I praie you to take in good part For if I could haue writtē either better or more plainly perhaps I might more haue satisfied your request Howbeit because it is not giuen to all men to writ aptlie and readilie hereof you must pardon me Further you shall finde mee alwaies readie to giue place vnto the trueth if I shall be otherwise perswaded Neither am I latelie perswaded in my minde of this opinion which I haue nowe declared but I iudged euen from the first that I applyed my minde vnto the Gospell that these diuersities of garmentes shoulde not be vsed but yet thought that the vse of them if other things which are prescribed vnto vs by the worde of God might remaine sound are neither vngodlie nor pernitious of them selues or of their owne nature I beséech almightie God preserue you safe and sounde with all your housholde through Iesus Christ our Lorde My wife and I salute you heartilie and your good wife Fare you well From Oxforde the 4. of Nouember 1550. As touching diuorse I do not write vnto you partlie because you your selfe differ the matter vnto an other time and partly because I knowe verie well that you vnderstande of what minde I am together with the Church of Strasborough and all other brethren in Christ To a certaine friende of his into Englande 38. MY good friend I sée in your letters you are afraide on both sides For if you reiect the ministerie you séeme to breake off an occasion of well doing But if you shall take vppon you the function offered you iustlie and for good cause feare least you shoulde séeme to agrée vnto those ordinances which not onelie diminishe and deface the pure worshipping of God but doe also corrupt it and maruellouslie make it to decaie although that vnto men which are not well conformed towardes the Gospell they maie séeme to haue but small weight and importance for they account all thinges as indifferent Of garmēts in the diuine seruice and of the crucifix Howbeit a man that is somewhat better instructed in religion séeing you being a messenger of Christ an earnest preacher of the Gospell to bee apparelled with garmentes at the Altar to pray before the Image of the Crucifixe to recite holie words and to distribute the Sacramentes will hée not
séene or open vnto others So then let them couer their face if they thinke it to be foule or lesse decent But they will saie that it is not the custome in all countries that women should go with their faces couered If this maie not be let them abide the foulenesse and indecencie laid vpon them by God What if so be they had béene borne lame or with a crooked backe Certeinlie they might not haue amended these things but should haue suffered them Let them therefore which be deformed by nature endeuour to make themselues commendable and approoued for their vertue and honest conditions Thus much for answer vnto the places of the scripture alledged by them Now must we confute their subtilties The aduersaries sophismes confuted 70 First they saie that we offend by a false argument A secundum quid ad simpliciter from that which is after a sort to that which is absolute For séeing there be manie things found which prouoke lusts which cannot be denied to be sinne therefore that we iudge all things to be vicious which mooue or stirre our euill concupiscences But this they affirme to be false and bring an instance of naturall beautie which inflameth those that looke therevpon and yet will none saie that there is fault therein To this false surmise we answer that one and the like consideration is not to be had of beautie naturall and of that which is counterfet Bicause naturall beautie cannot be accused of sinne séeing it is the worke of God Againe she that is beautifull by nature indeuoured not to obteine this gift but they which paint their faces séeke it as much as they can that being not beautifull yet at the least wise they may séeme to be such and therewithall discouer their owne corrupt mind and shew signes of a naughtie concupiscence Furthermore they said that we vse a false syllogisme of the accident in that we iudge of the action not according to the nature thereof but according to the accident which followeth the same that is by the circumstances which are about the matter and happen therevnto Two kinds of circumstances Héerevnto it is said that whereas of accidencies or circumstances there be two kinds one common bicause either for the most part or now and then it is separated from the thing and others so fixed and constant as they be not disseuered by these of this second kind mens actions are iustlie and vpon good cause allowed or disallowed Euen as for that it is a thing necessarilie incident vnto surfetting to ouercharge the hart therefore it is condemned as sinne Droonkennesse also Droonkennesse bicause it taketh awaie the hart of man prouoketh him to lust and otherwhile also stirreth vp vnto furie therefore it is accounted sinne This in like maner they haue alledged that sinne is in things An vncerteine rule either by a naturall condition or else by an affection of those persons which vse them but that in counterfet colour there is no euil by a naturall condition but that sinne dooth onelie happen through the corrupt will of them that practise these things Howbeit if we should followe this as a continuall and certeine rule we should defend manie acts wickedlie doone to be things indifferent which neuerthelesse by the scriptures and by the iudgement of sound men are condemned For in adulterie if thou haue respect vnto the condition of nature what else I praie you is there but a coniunction of man and woman Shall we therefore saie that such a coniunction is not sinne Naie verelie it is a most gréeuous wickednesse bicause men are not there coupled with their owne but with other mens The which condition is so annexed vnto adulterie as without the same it cannot be committed Theft also if thou looke vpon the naturall action is to carrie awaie a thing from place to place and to translate it from some one person vnto another But in these actions theft is not committed vnlesse the goods belong to another man and be taken awaie against the will of the owner Wherefore the circumstances or fixed accidents are of so great importance as in them that which is doon is iudged to be sinne yea and in them it resteth oftentimes that the forme of sinne is changed For if that which belongeth to another man be taken awaie from the owner against his will theft is committed but if thou take awaie a holie thing or remooue it from a holie place now it is not theft but sacrilege 71 Moreouer they tooke it as granted that a thing whether it procéed of nature or of art is all of one sort and therfore when there is both a naturall beautie giuen and an artificiall séeing the one cannot be reprooued as a sinne neither ought the other to be disallowed And that the things naturall and artificiall haue one and the selfe-same respect A similitude hereby they prooue bicause the health which is naturall and that which physicians restore by their art A difference betweene things naturall and artificiall be both of one condition and propertie But in arguing in that sort they are deceiued for it is not true that things naturall and artificiall are both of one condition And the similitude brought dooth prooue nothing for the health which is restored by physicians is not artificiall but naturall It is nature it selfe that bringeth foorth the same being aided by medicins and physicke Wherefore the physician is called the minister of nature And if so be that nature doo so faint and be vtterlie destitute of strength the physician can bring nothing to passe But bicause I will not séeme to cauill admit we them to be of one condition then will I aske Bicause naturall beautie dooth prouoke vnto lusts therefore must we studie to doo it more vehementlie by painting and colouring Further it is not true that semblable effects are brought foorth in them both for naturall temperature maketh true beautie but counterfet colours and painting doo make it dissembled feigned and counterfet They contended that the true cause ought to be distinguished and separated from the occasion This will we easilie grant denieng neuerthelesse that which they affirme to wit that we should not iudge of the actions according to the occasions For although it so happen sometime yet is it not alwaies true forsomuch as occasions haue a great force and according to their difference manie things are allowed and also dispraised How great force occasions be of So great respect had God vnto occasions as for them he made manie lawes Wherfore would he haue his people of Israel to méet togither all in one place to sacrifice and to worship Assuredlie euen bicause there should be no occasion giuen of schisme in religion if men had assembled togither in diuers places at their owne pleasure For in sundrie places euerie man would haue serued GOD after his owne mind and not by the prescript lawe of GOD. Neither did he for anie
in false colouring there is so manifest a shew of euill as it cannot be denied Vndoubtedlie in the holie scriptures the colouring with Stibium is neuer taken in good part In the fourth chapter of Ieremie verse 30. verse 40. and in the 23. of Ezechiel when GOD bringeth the idolatrie of the Iewes into hatred he vseth the metaphor of whooredome and saith that He will bring the enimies against that people who for their sakes had before painted their faces with Stibium to the intent they might commit shamefull whooredome with them Séeing therefore the scriptures beare record that these colours are procured for whooredome sake we must not giue eare vnto fond painted women which protest that they haue a chast hart and mind A conclusion of this question and what ornaments women may vse Now that we haue brought testimonies enow out of the word of God and plentie and sufficient reasons out of the fathers what must we then conclude Not that euerie ornament should be vtterlie taken awaie from women Let them in Gods name indeuour to please their owne husbands honestlie let them not be altogither vnhandsome and foulie attired let them wash awaie vncleanlinesse let them cleanse awaie filth but let them not be painted with white lead with Purpurisse with Stibium and finallie with anie counterfet colours For that is to put on vizards and to plaie the maskers to beguile to deceiue and also to stir vp lusts What is to be iudged concerning gold ornaments and iewels But what my iudgement is concerning gold iewels sumptuous garments I did not purpose at this time to haue disputed howbeit bicause they are things néere agréeing togither I will bréeflie intreat somewhat of them By the saieng of Augustine euen now alledged it appéereth that those ornaments are not rashlie to be condemned and vtterlie to be taken awaie For there be diuers degrées and sundrie states of men There be in the world not onelie common people and such as are not in honour but there be also Emperours Caesars Kings Quéenes Princes Lords and Ladies vnto whom after a sort those ornaments be necessarie 68 Howbeit thou wilt saie 1. Tim. 2 9. 1. Pet. 3 3. that Peter and also Paule doo seeme to haue forbidden these things but what their meaning was that are we to consider of The scope of the apostles in reproouing the pride of women Their mind was to withdrawe christian women from vanitie pride superfluitie and too much sumptuousnesse and to lead them awaie from that opinion wherein they iudged these things to be the proper true and principall ornaments of women So that they being adorned on this wise thought that no other thing should be sought for as though in these ornaments consisteth the whole summe and effect of all Wherefore they forbid these things not absolutelie but by waie of comparison In like maner as when the same Paule saith Ephes 6 12. that Our striuing is not against flesh and bloud denieth not but that we must also striue against these things but he sheweth that these striuings are verie small in comparison of the powers of our aduersaries which continuallie assault vs. And euen as when Christ in talking of Iohn said Matth. 11 ◠that They which are clothed in soft garments be in kings houses tooke not soft and pretious garments out of the world but shewed for whom they were méet Moreouer we must consider vnto whom the apostles wrote namelie vnto them of small estimation to the common sort to those which were obscure and abiects séeing the church for the most part at that time consisted of such Wherefore Paule said in the first epistle to the Corinthians 1. Cor. 1 26. Brethren haue an eie vnto your calling not manie noble men c. To the intent therefore that Christian women should auoid superfluitie and too much sumptuousnesse and not vse such ornaments for things indifferent and thinke that they might vse them as they list they call them backe from those things that leauing their affection towards them they should séeke for better the which would be ouerlong now to recite For they are easie to be found in the verie writings of the apostles and almost in the whole scripture besides These things being on this wise ordered we will answer the arguments brought out of the scriptures by our aduersaries A confutation of their arguments which allow women to paint their faces 69 First out of the first epistle to the Corinthians the first chapter verse 34. it was alledged that married women doo care for those things that be of the world to the intent they may please their husbands But this we denie not let them haue a care to please their husbands so they doo it without dissimulation and lieng And let them thinke of themselues whether they would be so deceiued and beguiled as in stéed of a comlie and well fauoured man they should marrie him that were foule and deformed They said also that if men should be alienated from their wiues for deformitie sake they might easilie fall into adulteries Héerevnto I answer that honest husbands by false paintings are rather alienated than woonne vnto their wiues Moreouer if they absteine not from adulteries for the feare that they haue of God and are vrged by the authoritie of his word neither yet be mooued by the lawes of men and terrified with gréeuous perils much lesse will they staie for such counterfet painting And whereas it was alledged out of the epistle vnto Timothie 1. Tim. 2 9. that it is lawfull for women to go in comelie apparell it is not rightlie expounded by our aduersaries bicause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is modest and honest which the word following dooth declare for it is afterward added In shamefastnesse But in feigned colours there is no shamefastnesse naie rather there is intollerable impudencie Furthermore there was a place brought out of the first to the Corinthians 1. Co. 12 23 that Vpon those parts which be most vnhonest put we more honestie on wherevpon it was concluded that if anie blemish be in the bodie or in the countenance it is lawfull to adorne and to colour the same First let vs consider what mind the apostle had when he wrote these things In verie déed he ment nothing else but that the weaker sort in the church which séeme to be the vnworthier and obscure members of Christ should not be reiected and troden vnder féet but rather cherished and adorned the similitude being drawne from hence to wit that it hath béene so vsed in the outward bodie And whereas the apostle speaketh of honour to be put vpon those parts which are lesse honest it cannot apperteine vnto counterfet colours for they are no ornaments but rather feigned deuises and deceits I praie you moreouer what honour is there giuen vnto the parts that be lesse honest Euen to couer them for we prouide that they should not be