74. Decade 5, Sermon 10, Part 1

The Church of Christ Determineth Concerning the Sick; and of Funerals and Burials. The Tenth Sermon

THERE remain certain things, but a few truly, which are to be expounded unto you, dearly beloved; the which partly appertain to the institution of the ecclesiastical ministry and preservation thereof; there are partly certain peculiar ordinances of the church, which the church cannot want. Whereof in this last sermon of this Decade, so far as the Lord shall give me grace to speak, I intend as briefly as I can to entreat.

First of all, we must know that the Lord our God hath his not burdened his church with over many laws and institulaws. tions; but hath set down a few easily to be numbered, and those not costly, nor intricate, nor long, but profitable, simple, plain, and short. In time past, when as under the law the Lord appointed unto the people a costly and sumptuous worshipping of him, notwithstanding all things therein were certain, numerable, and moderate; neither would he have anything added to, or taken from it, at the pleasure of men, or to be otherwise used than he had appointed. Who then will

[1 Rather, he ceases not to cast it in the way and to bring it in,]

[as a kind of ball of contentions, though it is to the church a token of]

[a covenant never to be broken. ]]

ΧΙ] OF THE INSTITUTIONS OF THE CHURCH. 479 think, that, after the abrogating of the law, the Lord wou’d deliver unto the church of his new people a sumptuous and an infinite discipline? Wherefore it is partly the covetousness of the pastors and estates of the church, and partly the monstrous superstition of the common people, that hath made everything so sumptuous and infinite in the church. Let us stick unto this, that the Lord our God hath instituted in his church but very few things, and such as are necessary; and therefore we ought all to endeavour, that the church be not over-burdened with traditions and institutions which proceeded not from God himself. The church of God is gorgeously enough decked and furnished, if she retain and keep the institutions of her God and Lord.

The chief and principal points of the godliness of the church of God are, the sincere teaching of the law and the prophets, of Christ and the apostles; faithful prayer offered unto her only God through Christ alone; a religious and lawful administration and receiving of Christ’s sacraments; whereof we have entreated hitherto through five decades. Hereunto belongeth charity also, which is a communicating of riches, or well-doing; whereof we have said somewhat already in the first decade?, and will say somewhat else in this sermon. Neither doth Luke in the Acts make mention of any other things, describing what manner of church the faithful primitive church of Christ was, being founded by the apostles, and what were the principal points thereof. They were continuing,” saith he, “in the doctrine of the apostles, and in communicating, and in breaking of bread, and in prayer.” Under these few points all godliness is comprised.

Unto the ecclesiastical ministry are joined these that follow. Christian schools have the first place, which bring forth a plentiful increase of prophets or ministers of the church. All nations, unless they were altogether barbarous, have understood, that without schools no kingdoms or commonweals can happily be maintained. And therefore not only Moses in the book of Genesis3, but also Strabo in the xvii. book of his Geography, reporteth how that among the Egyptians were instituted most famous colleges for priests and philosophers.

[2 Sermon 10.] (3 Bullinger seems to refer to Gen. xlvii. 22. See his treatise De]

[~ Episcop. Instit. et Funct. cap. ur fol. 74. Tigur. 1538.]]

Histories also make mention, that the most noble men of all the world travelled into Egypt to obtain wisdom; in which number Plato also is said to be the first of the chief and principal among the philosophers!’. Neither is it unadvisedly written in the book of the Kings, that Salomon excelled the wise men of the Egyptians in wisdom. And not only the Egyptians, but also the Palestines, a nation more famous for wars than for learning, are said to have had their priests, of whom they asked counsel in matters of doubt, as writeth Samuel in his holy history. And Daniel also witnesseth, that the Babylonians had most famous schools; as also had the Medes and Persians, from whence sprang forth their Magi, I would say, wise men, notable in all parts of philosophy. I need not to speak anything of the Greeks and Romans; since there is no man but knoweth their most famous city of Athens, which is so much spoken of by all learned men, and also the goodly colleges of their priests and soothsayers. But, omitting foreign examples, let us allege our own, or such as are ecclesiastical.

God, who gave unto his people a most absolute form of an happy commonweal and kingdom, distributed schools through forty and eight towns of the realm. Those towns, by reason of the philosophing Levites, were called Levitical. For he had consecrated all the Levitical tribe unto the priesthood and to studies; not for that it was not also lawful for gentlemen of other tribes to study philosophy or wisdom; but because the Levites were peculiarly appointed unto holy studies: for it is evident that Esay and Daniel, two of the most bright lights of them that prophesied, were of the tribe of Juda. Other tribes also have brought forth men right singular in all kind of knowledge. And those towns likewise were called Levitical and priestly, not that priests only dwelt in them, but because they had synagogues in them. But at the tabernacle in Silo, and specially in the city of Jerusalem, there was a school surpassing all other, and in manner of of all university, as they call them now-a-days. And the same holy history witnesseth, that most famous men had the governcap. ment of those schools. For we read in Rama that Samuel,

[[! philosophorum Alpha, Lat.—Erasm. Adag. Chili. Dignitatis.]

[Ῥ. 188. Hanov. 1617.] 2 See Vol. 1. pp. 334, &c. and Vol. 11. pp. 133, 143.]]

who was the very chiefest in all wisdom, godliness, and learning, was governor and principal of Naioth, that is to say, the burse? (as they term it) or college of prophets. Helias and Heliseus, the most clear lights of the church of Israel, were rulers over the school of Hierico and Gilgal. That naughty Jeroboam did pull down the schools, and trod under foot the order of the priests, and placed without all choice some that were of the refuse of the people in their places. But the men of God, Helias and Heliseus, knew well, that without schools the sound doctrine could not flourish or be preserved; and therefore they applied themselves wholly to the renewing of schools. And when lawful tributes were denied them, being by wicked princes bestowed upon flatterers and bellies, that is to say, priests of the idols of calves and of Baal; yet it came to pass by the goodness of the Lord, that some good men bestowed somewhat upon such as were desirous of learning, who, holding themselves contented with a mean living, behaved themselves valiantly in that most corrupt age. But those notable men, those wise men and prophets, who had the government over schools, were called fathers; whereupon also their disciples and scholars were termed the sons of the prophets. Amos and Jeremy call them Nazarites!. For saith Amos: “I am no prophet, neither the son of a prophets” to wit, not brought up in the knowledge of liberal arts. And the same man saith again: “I have raised up of your sons for prophets, and of your young men for Nazarites.” But Jeremy commendeth also the manner of them that studied, which in his Lamentations he bewaileth to be altogether perished in the captivity. Furthermore, they are called the sons of the prophets, for the affection which they bare towards their schoolmasters, as if they had been their parents, and for their obedience and daily study towards them. But how much the more noble and wise the princes were, so much the more diligence they employed in repairing schools, and restoring ecclesiastical order: which a man may see, not in David and Salomon only, but also in Josaphat and Ezechias and Josias, who were most virtuous and most happy princes. In the captivity and after the captivity of Babylon the Lord’s people was dispersed and scattered into many kingdoms far

[3 bursee, Lat.] [4 See Vol. 11. p. 207.] [5 So also ed. 1584: but ed. 1577, orders: ordinibus, Lat.] 31 [BULLINGER, 1V.]]

and wide; but whithersoever they were carried, they erected schools or synagogues; and when the city of Jerusalem was restored, then they often came unto the same. For therefore the Acts of the Apostles make mention, that at what time St Paul preached the word of God among the Gentiles, he went into the synagogues and taught. And St James the apostle saith: “Moses of old time hath in every city them that preach him in the synagogues;” where he speaketh not of the cities of Judea and Galilee, but of the cities of the Gentiles, in Syria, Cilicia, and Asia. But that which we read in the Acts doth shew, that they, being dispersed and scattered abroad, did sometime come unto the holy city of Jerusalem. There were dwelling at Jerusalem certain Jews, religious men, of all nations that are under heaven.” And that also, which St Paul reciteth of himself, confirmeth the same; that, being born free in the city of Tharsus, he travelled to Jerusalem unto Gamaliel’s feet, that is to say, to the intent to hear the instruction and to be a scholar under Gamaliel. So likewise we read, that at Jerusalem there were colleges or synagogues of the Libertines, Cyrenians, Alexandrines, Cilicians, and Asians. This use of schools continued until Christ’s time, yea, and after his ascension into the heavens, almost until the destruction of the city; although in the meantime it may appear to have been sundry times depraved.

Christ also, the Son of God, our king and high bishop, he himself instituted the most famous school of all other, call-: os ing thereunto the twelve apostles and the seventy disciples; chosen men, I say, to the number of fourscore and two. Yea, the apostles themselves drew unto them very many disciples; and first of all! St Paul, the most chosen instrument of God to convert the Gentiles, is read to have had in his company Sopater of Berrhe, Luke of Antioch, Mark of Jerusalem, Barnabas, Sylva or Sylvanus, Caius and Timothy, Aristarchus and Secundus, Tychicus and Trophimus, Titus and Linus, Crescens and Epaphras, Archippus and Philemon, Epaphroditus and Artemas, and many other. He hath also commended most diligently unto good men the studious and the ministers of the churches, exhorting all men unto liberality, that they may want nothing. And writing unto Titus: Bring diligently,” saith he, Zenas the lawyer and Apollo upon

imprimis, Lat.: more especially

their way, that they may want nothing.” Moreover, it may be gathered by plain and manifest proofs out of the thirteenth chapter of the Acts, that there was a very famous, and that an apostolic, school at Antioch in Syria. Eusebius also of Cesarea abundantly witnesseth, what noble schools were at Alexandria in Egypt, and in other renowned churches?; and we have also declared the same more at large, when time served, in a book which we have written of the institution of bishops. But in process of time, when all things appertaining to the church began to decline to the worse, ecclesiastical schools also degenerated into abbeys or into colleges of canons and monks.

But of all these things, whereof we have spoken, I think it not unknown unto any man, that schools do principally belong to the preservation of the church, and the maintenance of the holy ministry; in which schools good arts might be exercised, very profitable for the furtherance of the study of the holy scriptures: of which sort chiefest of all are the studies and knowledge of holy tongues, of logic, natural philosophy, and the mathematics; and these moderately known, and directed unto the certain scope and end of godliness. For a man may sometime find wits worn and waxed old in divers arts and disciplines, howbeit not once meddling or inured with holy exercises and studies. But I would to God that the wicked, being too much glutted with profane study, would also leave to contemn holy scriptures as things plain barbarous. A man also may find some wits so busied in the study of the mathematics, that they are more meet to be masters of buildings, than governors or pastors of churches. Yea, they are so far crept into the study of astronomy and the astronomer’s heaven, that they quite forget the blessed heaven, which is the seat of the blessed saints, anything to pertain unto them; and that they should be sufficiently happy, if they can but once attain unto the knowledge of the motion of the visible heaven, and to the course of the stars. As for those that meddle overmuch with the study of philosophy, and the trifles of logic,

[2 Euseb. Hist. Eccles. Lib. v. cap. 10; and Lib. v1. cap. 30; and]

[Lib. vir. cap. 32.] [3 De Episcop. Instit. &e. cap. vir p. 102. Tigur. 1538.] [4 verum ccelum, Lat.: the true heaven. ] [> So also ed. 1584: but ed. 1577, shall be.] 31—2]

and the rules of rhetoric, [and that] never attain unto any end, nor earnestly think upon the bestowing of their travails to the edifying of the church; commonly they become contentious and brawling disputers for the most part, and arrogant controllers: unto whom nothing seemeth to be neatly and aptly enough either spoken or done of others, but that which is tempered, and as it were tuned, to their great conceiving heads, and so agreeing with prescript rules, that they swerve not therefrom, no, not so much as a hair’s breadth. These men snarl! and entangle all things with their doltish disputations, puffing out nothing else but quarrelling controversies, taking upon them most arrogantly to judge all men’s doings and sayings whatsoever; yea, though they be good and tolerable, they snap at them, and maliciously cavil against them, being rather vain babblers than philosophers, yea, the very plagues of schools and churches; who spit out the poison of debates, contentions, variances, strifes, and divisions, at and into the church. Against these St Paul the apostle to Timothy seemeth to speak: for, after he had briefly set down the sum of sound doctrine, he addeth thereupon: “This teach and exhort. Whosoever teacheth otherwise, and holdeth not himself contented with the healthful word of our Lord Jesus Christ, and the doctrine which is according unto godliness, he is puffed up, knowing nothing, but spending his time about questions and contention in words; whereof groweth hatred, strife, slander, evil suspicions, vain conflicts of men corrupt in heart and destitute of the truth, which suppose gain to be godliness. Avoid the company of such.”

Truly, it never went well with the church, when learned and studious men, forsaking the plainness and pureness of the word of God, turned their eyes another way, and aimed not at the word of God alone. They in ancient time? did not contemn the word of God: but in the meanwhile they attributed more to traditions than was convenient. But by that means they both gave occasion unto errors, and confirmed such abuses as were already brought in. Certain years past and gone, Gratian and Lombard? with other ecclesiastical

[1 snarl, embarrass, twist.—Johnson.] [2 Rather, Of the ancients some: ex veteribus quidam, Lat. ] [3 Gratian completed his Decretum A.D. 1151. Peter Lombard,]

[author of The Sentences, died A.D. 1164.]]

writers, went about to make an agreement of opinions, and to gather together a perfect and certain sum of divinity. But thereby they did not only carry the schools away from the scriptures, but also intruded strange doctrines into the church. After these there followed Alexander, Albertus, and Thomas?, who not only depended upon those Sentences and commended them unto others, but also endeavoured to mingle philosophy with divinity, and to couch them together into one body. And hereof it came to pass, that we had so many ways and sects, so many puddles crawling full of frogs, so many schools, so many abbeys, so many sophisters. And if at this day likewise we continue unhappily to couple philosophy with the holy scriptures, and superstitiously call them into disputation, and to call them unto examination by human rules, or to the handling by arts; then shall we also corrupt them in the schools, perverting the integrity of the apostolic doctrine, to the great detriment of the church. In the meanwhile, certain it is, that good arts and learning do make much unto perspicuity and plainness, but moderately and religiously applied with judgment, so that the scriptures may have the upper hand, and all other arts obey the same.

Wherefore let pure godliness be taught in ecclesiastical schools, yea, let godliness be the end of all our studies. At the first let the studious be diligently taught the catechism, and let them never rest until such time as they have learned it perfectly, and made it familiar unto themselves: then let this young-begun godliness be daily increased with lectures and holy sermons: let the writings of the holy evangelists and apostles be always read unto them, that they may become perfect in them in due season: let them also commodiously learn the tongues and good arts, and let them be exercised in writing and reasoning. But above all, let dissoluteness and wantonness be banished out of the godly-instituted and christian schools. Let discipline, yea, though it be somewhat sharp, flourish. For if youth be corrupted in the schools

[6 Alexander Hales, called The Irrefragable Doctor, died A.D. 1245.]

[Albertus Magnus, died A.D. 1280. Thomas Aquinas, called Zhe Angelic]

[Doctor, died A.D. 1274.] [5 to couch, to include, to lay close to another. Johnson: redi-]

[gere, Lat.] - [6 Rather, we also shall corrupt in schools the integrity, &c.]]

and grow up in that corruption, what, I pray you, shall we look for at their hands, when they be set in authority over the church? Let us not believe that they will be the salt of the church, who as they are most dissolute and blockish, so can they not abide sharpness in other. Shall we think that they will become lights of the church, who do themselves hate the light, and are delighted in darkness and in the works of darkness? Wherefore, that which the sons of Heli were in the church of Israel, the same shall be and are the corrupt sons of the prophets in the church of Christ. They therefore shall likewise perish with the people which are committed unto them. And therefore now-a-days there is great offence committed through too much lenity in the schools; a mischief which will never be washed away. For a man shall come into many schools, where he shall think he seeth so many soldiers and ruffians, no! scholars and students, whom they commonly call clerks. Neither their fare, neither their apparel, neither their manners, neither their words, neither their deeds, declare them to be of any good disposition, honest, or studious. I know, that much is to be ascribed unto our unhappy and most dissolute age, in which the stubborn and rebellious will not hearken to the counsel of the elders; and again I know, that there are great offences committed through the negligence and fond gentleness of them that are in authority. But forasmuch as the welfare of the church consisteth of schools well ordered, we ought all of us to use great diligence, that in this behalf there may no offence be committed through our carelessness and negligence. This much have I said concerning ecclesiastical schools, in as few words as might? conveniently: of which I have entreated more at large in my book of the institution of bishops?

Furthermore, to the end that schools with the whole ministry may be maintained, together with all holy buildings and ecclesiastical charges, there needeth to be some good wealth and ability correspondent. This place therefore admonisheth us to say somewhat concerning ecclesiastical goods. God, in that commonwealth which he would have to excel all

[1 So also ed. 1584: but ed. 1577, not.] [2 So also ed. 1584: but ed. 1577, as I might. ] [3 De Episcop. Instit. &ec. capp. 1v., vir, and XVIII. ] [ See Zurich Letters. Second Series, Let. xcvir p. 242.]]

other as best furnished with all things necessary, appointed standing fees to be paid unto the holy ministry of the common charge, to wit, the tithes, the first-fruits, and sundry other kinds of offerings. These things are in the law expressed by Moses, the man of God, in many words: who nothing feared lest for handling of that matter he should be accused of greedy desire or covetousness; for those things which God commanded him to declare plainly to the people, he uttered unto them faithfully. Yea, the law of nature commandeth to reward him that taketh pain, and to maintain common charges by common contribution. And those revenues or tributes, that were publicly gathered, were not bestowed but to public uses; for they were partly given to the ministers for their ministry and service, partly they were disbursed upon public buildings and holy charges, and part was employed to the relief of the poor. And although by the new Testament the Levitical law with the whole priesthood be abrogated; notwithstanding it is certain, that the same universal law, which commandeth that public charges should be levied by public contributions, is not abolished. For we read that our Lord Jesus Christ, although he lived not of the tenths and revenues of the priests, yet lived he of the contributions of the godly, (for he executed a public function;) and, sending his disciples abroad to preach, expressly saith unto them: “1 would not have you to be careful for food and apparel; for the labourer is worthy of his hire.” Wherefore the primitive church, which the apostles have gathered to Christ, bestowed their houses, lands, and money, for the preservation of the ministry and other things necessary for the church. The priests and Levites at that time possessed the holy revenues, not giving one iota to the apostolic church, which rather they wished might starve for hunger; but the godly and faithful people knew very well, that earthly substance and riches were very necessary for the preservation of the church. For God hath appointed men, and not angels, to be ministers of the church; and hath recommended poor men unto the church to stand in his stead. But they, as men are wont to do, lack and are destitute of many things: wherefore good men, through the motion of the Holy Ghost, do contribute together and bestow money, houses, lands, and other goods, whereby both the

See Vol. 11. page 143.]

poor, and also the holy ministry, may be maintained. And hereupon also it is evident, that the church of the people of the new Testament had, ever since the time of Christ and the apostles, goods and possessions publicly gathered and received; and also laid out and bestowed them again for public and common commodity. old Gregory, the first of that name, bishop of Rome, saith, that it was the custom in his time, and also before his time, that there ought to be four portions or parts of the church of God!; one for the bishop and his family, another for the clergy, the third for the poor, and the fourth for the repairing of churches. But there are a great many that say, that a bishop ought not to receive wages of the church. Let us therefore examine what Christ and his apostles do teach us touching that matter. Christ our Lord, who never committed any unjust thing, received, as it is read, maintenance from such women as he taught, who ministered unto him of their substance.” He also sending his disciples abroad, and willing them not to be careful for meat and drink and raiment, saith further: The labourer is worthy of his hire.” The Lord judgeth it to be worthy, meet, and right, to minister neces- ἐξ saries unto preachers. Wherefore they do no unworthy deed, which receive wages, thereby to provide necessaries for themselves and their family; yea, he compareth preachers not to idle bellies, not to them that eat freely of other men’s bread, neither to beggars, but to labourers. For as the Lord setteth down in the law, how that it is a great offence to deny labourers their hire; even so their offence is not small, that suffer such as are faithful feeders of the flock to perish and decay through need. For in another place the Lord speaketh to his disciples, saying, “Ye have freely received it, and therefore give it freely:” but he speaketh of the gift of working miracles, and of the benefit of health to be bestowed upon the sick, diseased, and oppressed; for thus it is written: “Heal the

[[I ex bonis ecclesiasticis, Lat.] [2 Mos autem sedis apostolicee est ordinatis episcopis praecepta tra-]

[dere, ut in omni stipendio, quod accedit, quatuor debeant fieri por-]

[tiones: una, videlicet, episcopo et familize propter hospitalitatem]

[atque susceptionem, alia clero, tertia pauperibus, quarta ecclesiis]

[reparandis.— Gregor. Epist. ap. Bed. Hist. Eccles. Vol. 11. p. 108. ed.]

[Giles. Lond. 1843.]]

sick, cleanse the leprous, raise the dead, cast out devils.” And to these words he added this saying: “Ye have received it freely, and therefore bestow it freely.” Therefore though the apostles received reward of them to whom they preached, yet never any man read that ever they tcok anything for the gift of healing, which they received in the Lord’s name. Like as Heliseus would not take anything at all, though it were freely offered him by Naaman the Syrian captain, for that by his counsel he was healed of the leprosy; yet the self-same Heliseus refused not the gift of the man that came unto him from Baal-salisa. Out of the self-same gospel of Christ our Lord ministers have to learn, to what use they ought to put the wages they have of the church. For what time the Lord commanded Judas, who carried the purse, to depart, the residue of the disciples thought, that he had been commanded to go and buy such necessaries as should serve for the holy day, or else to bestow something on the poor. Therefore it is plain, that the Lord used with the stipend which he received to provide necessaries for him and his, and also to give alms thereof. Mark well then, that the ministers of the church may provide things necessary for their living, function, and maintenance of their household, of the wages they receive of the church. Again, they may also of the same wages give alms unto the poor, even as it were of their own goods truly gotten. For the Lord saith plainly in the law, that the sacrifice of the Levites, made of tithes and other oblations or holy revenues, shall be as acceptable unto him, as their sacrifice that offer anything out of their own chest, store, or possessions. Truly, if a labourer do offer unto God anything of his hire or wages, that is to say, if he give unto the poor, doth it not seem a very acceptable sacrifice unto God? Very acceptable then is the alms that the minister of the church doth bestow, proceeding of the wages of the holy ministry. Put the case, a labourer in building a church receiveth his wages of the church-goods; should a man therefore say, that the labourer took an alms, and that one alms ought not to be given out of another 2 He received wages for his work; for he did labour; therefore he giveth alms of his wages, and of his own lawful and proper goods. Wherefore then should the minister of the church seem to live by alms, and that he ought not to give alms of alms, who notwithstanding doth

labour for his wages, and therefore receiveth the reward of his work as a labourer doth, unto whom the Lord himself compareth the minister? If any man be so far past honesty to think so, he shall hear not what I say, but what Paul the 1Cor.ix. apostle saith: “If we sow unto you spiritual things, is it a great matter if we mow your carnal things?” And again: “Such elders as govern well are worthy of double honour, and chiefly that travail in preaching and teaching. For the scripture saith, Thou shalt not muzzle the mouth of the ox treading out the corn. And, The labourer is worthy of his hire.” Behold, therefore, the apostle doth not think that that inestimable goodness of the ministry can by any means be recompensed with a vile thing, I mean, with earthly wages. Again, “They that labour,” saith he: they that labour, say Inot they, saith he, that loiter in teaching. These doth he compare unto an ox, that is a toiling beast, and a thrasher out of corn?; and also to a labouring man. That whereof I do so greatly warn you is, that because in this our wicked and unthankful world certain men, nay, rather monsters most unthankful, are to be found out, that are persuaded that ministers do nothing at all, yea, even such as most faithfully do their duty; for they cry out, saying, They eat their bread as beggars do, and it costeth them nought3. By which name and infamy they terrify many fine wits, and make them to forsake the study of good learning and divinity, so that they utterly abhor the ministry, as it were a thing most beggarly and unhonest; for in such sort the devil can devise to enlarge his kingdom, abusing, or rather fitly using to his purpose, our ingratitude and malice. But why do they not suffer themselves to be numbered with Christ and the holy apostles, who were fed and maintained by the church’s stipend, than to be reckoned up among those unthankful and proud people, who have scraped and gathered all their goods together for the most part by usury and other wicked means? or at the least, if

[1 An vero dicet aliquis, ministrum ecclesize, suo fungentem munere]

[fideliter, nihil laborare? Lat. omitted: But will any man say, that the]

[minister of the church, when he does his duty faithfully, labours not]

[at 4113] [2 et trituranti quidem, Lat.: and that when he is treading out]

[the corn. ] [3 Bulling. ady. Anabapt. Lib. m1. cap. 9.]]

they have not gotten their goods by sinister means, they have received them through the liberality and mere goodness of God, for the which they never sweat or took pains?

St Paul proveth by strong and many arguments the right to receive a stipend for the holy ministry. “Have we not,” saith he, “power and authority to eat and drink, or may we not carry about with us a woman sister?” For he meaneth the lawfulness and authority to receive anything necessary for himself, his wife, and his whole household. And for that he asketh a question, he sheweth what he meaneth4, that thereby he may declare a plain truth and equity amongst all men; and thereto addeth examples, not of every man severally, but of all generally, and specially of the chiefest apostles of Christ, and of them that were kin unto Christ by blood, saying: “Even as the other apostles, and brothers of our Lord, and Cephas?” And who is that Cephas but Peter? To this Cephas the Lord said in the first chapter of St John: “Thou shalt be called Cephas; which, if a man interpret it, signifieth a stone.” But Peter also was so sirnamed of a rock, to the intent the interpretation of the name may always fall upon the same’. And who, I pray you, are the Lord’s brethren, but John and James, and James the brother of Judas, and Judas and Simon, the brethren of James? All these, saith St Paul, lived of the stipend they had, being gathered of the common assembly of the church. Unto these examples he addeth other also like unto them, commonly put in practice. “Who,” saith he, “doth go to war at his own costs and charges? Or who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk thereof?” Surely he bringeth forth these similitudes very finely, and properly applied unto them and not unto any other”. For the ministers of the church are sometimes called soldiers or vineyard-keepers, sometimes husbandmen and shepherds. And who, I pray you, is so far from reason, that he would deny unto soldiers, husbandmen, and shepherds, meat and clothing, for the pains they take in warfare, husbandry, and about cat-

[[+ Rather, And he speaketh what he meaneth by a question. ] [5 ut in idem semper recidat etymon nominis, Lat.] [6 So also ed. 1584: but ed. 1577, a stipend. ] [7 Rather, Surely he bringeth forth these similitudes very finely,]

[and most properly (brings forth) these, and not others.]]

tle? The true-hearted men therefore, and such as are of an indifferent judgment, do acknowledge, that the ministers of the church may live by the ecclesiastical ministry. But lest that any should object, that these human parables and similitudes, taken from the common use, do prove nothing in an ecclesiastical cause, he addeth presently: “Do I speak these things according to man? Doth not the law say also the same? For it is written in the law of Moses, Thou shalt not muzzle the ox that treadeth out the corn.” As though he should say: I have in a readiness, for the confirmation of our right, not only human similitudes, but also testimonies of the holy scripture. And he allegeth a place out of the xxv. chapter of Deuteronomy, concerning the nourishing of labouring oxen. Again, lest any man should say that place is not to be understood of preachers, but simply of oxen, he addeth: “Doth God take care for oxen? Or doth not he speak it altogether for our sakes? Doubtless he hath written it for our sakes, that he which plougheth may plough in hope, and he that thresheth in hope may be partaker of his hope.” The Lord, said he, in his law would provide for us. For he would have the equality gathered by a certain syllogism or kind of argument, after this or such like manner: If the Lord provided for beasts and cattle, and would have consideration to be had of them, how much more of men! It were truly a very unjust thing, that an husbandman should labour with his ox without hope, that is to say, in vain, and without commodity. Therefore were 1t also a most unjust thing for the minister to exercise ecclesiastical husbandry in the church without hope or due stipend. Moreover, where it is again objected here against, that unto the spiritual ministry belongeth no corporal but a spiritual reward, the apostle answereth: “If we sow unto you spiritual things, is it a great matter if we reap your temporal things Ὁ’ He therefore thinketh, that the Corinthians give nothing when they give their temporal things, namely if they be compared with eternal good things, which the ministers do bring by teaching. For look, how far the soul excelleth the body, by so much more are spiritual things better than temporal. The apostle also concealeth an evident argument in these words, where he admonisheth, that it is meet that he that soweth should also reap. In this point also is great inequality, in that the ministers sow the better, and reap the

worse. Because men set light by God and the divine ministry, therefore they think that the ministers do nothing. St Paul again confirmeth his own right by the example of others, saying: “If others be partakers of the power towards you, why rather are not we?” For seeing none had taken more pains among the Corinthians than St Paul, no man was more worthy of reward. Moreover, he confirmeth his right by the example, commandment, and ordinance of the Lord, saying: “Know ye not, that they which take pains in the holy things, do eat of the holy things; and they that minister at the altar, are partakers of the altar? Even so hath the Lord ordained, that they that do preach the gospel should live of the gospel.” Where hath the Lord ordained this? Forsooth, when he said in the gospel, that the labourer is worthy of his hire.” But I judge this especially to be observed, which the apostle spealketh in plain words; that the Lord instituted his ordinance concerning the maintenance of the ministers of the church unto the imitation of the ancient laws of the Jewish people. Hereof we gather, that we miss not much the mark, if in this and such like cases we do not utterly reject the ancient institutions of the fathers.

But in that St Paul the apostle used not his authority as he might have done, it maketh nothing against these things: for one question is of the deed, and another of the right of the thing. In very deed he took nothing of the Corinthians for divers causes, yet notwithstanding he took of other churches. Neither received he any thing of the church of Thessalonica. Yet for all that this doing! is not prejudicial to the equity of the right; for he saith unto the Corinthians: “I have robbed other churches, having received wages of them, to the intent I might do you service. And when I was with you and wanted, I was not burdensome unto any man; for the things that were lacking unto me were given me by the brethren that came from Macedonia.” And unto the Thessalonians he saith: “We behaved not ourselves inordinately amongst you, neither did we take our bread for nothing; but with labour and pain both night and day doing our work, to the intent we would not be a burden unto any of you. Not

[1 So also ed. 1584: but ed. 1577, this his doing: hoc factum]

[suum, Lat.]]

that it 15 not lawful for us to do it; but because we would set down ourselves as a pattern for you to follow after.” And again the same St Paul saith unto the Thessalonians: “1 beseech you, that you acknowledge them that labour among you, and are over you in the Lord, and admonish you; that you have them in singular love through love for their work sake. Be at peace with them.” Let so much therefore of the church-goods, as is sufficient, be given unto the ministers and teachers, so far forth as honest necessity requireth. And thus much have we spoken concerning the proportion that is due unto pastors. to In times past the second part of ecclesiastical goods was ome allotted unto clerks. And clerks are the harvest of pastors, studious of divinity, and wholly disposed to the holy ministry. And forasmuch as these have dedicated themselves and all that they have wholly to the church and the ministry thereof, it is most fit that they should be nourished and maintained by the costs of the church. But it is convenient they be nourished meanly?, who ought to be an example of mean and thrifty living to other; for to be brought up delicately doth nothing agree with the ministries of the church. And therefore Amos found fault that the Nazarites drank wine; for that he meant, that drunkards did not maintain the church, but utterly destroy it. Of which matter we spake in another place. Moreover, it is fit that due portions be paid to priests, schoolmasters, scholars’, and to all other ecclesiastical persons whatsoever. fo Finally, the third part of ecclesiastical goods are appointed for the poor. And there are divers sorts of poor folk; as widows, pupils, orphans, and infants cast out (whose parents are not known), also they that are worn with old age and spent with diseases. There are infinite kinds of diseases, whereof the most grievous are these: leprosy, fury, and madness, the French pox, or the scab of India or Naples, the

[1 Rather, as Bullinger here divides the words, Be at peace with]

[them for their work’s sake.—Cf. Vol. 1. page 284, note 1.] [2 So also ed. 1584: but ed. 1577, portion: portione, Lat.] [3 frugaliter, Lat.] [ See Vol. π. page 207.] [5 professoribus, Lat.] [6 The parenthesis is the Translator’s.]]

palsy, the gout, and a great many more. There are not only poor men born within the land, but also strangers that are banished their country and home for righteousness’ sake and for the word of God. There are other who are not yet come to extreme poverty, but are even now ready to fall into it, so that, if they be not holpen a little with ready money, they by and bye come to be kept by the church-box. Again, there are some that are consumed by imprisonment, by wars, by great floods of waters, by fire, and divers other mishaps, as by hail, frosts, and other storms and distemperatures of the air. Of all whose health and safeguard the Lord willed us to be mindful whereas he saith, that whatsoever we bestow upon the poor, we bestow it upon him. Therefore if we despise and regard not the poor, without all doubt we despise and neglect even our Lord God himself in the poor. We ought of duty to succour the poor of our own good will by counsel, comfort, medicines, cures?, money, meat, drink, clothes, lodgings, succouring, and by any means else that we may, and in all such matters and cases as they shall have need of our help. If so be the church-goods are not sufficient to perform all this at the full, then let the abundance of all other good faithful people supply their want. But if there be goods sufficient in store laid up, which have been in times past contributed by the liberality of the godly, which notwithstanding through negligence or wickedness of the governors are taken away, so that the necessity of the poor cannot thereby be succoured; for that cause truly most sharp tempests of infelicities are poured forth both upon commonwealths and kingdoms. For why? they are very sharply punished, which do not give unto the poor of their own private goods, if they be able: with how much more grievous calamities may we think they shall be plagued, which wickedly, sacrilegiously, and forcibly take away to their own private uses those riches, which were given by others to the common use of the poor! He that hath this world’s substance, and seeth his brother want, and shutteth up his affection from him, is cruel; therefore he that taketh from the poor? that which is already given them, is more cruel, and committeth

[7 cura, Lat.: care.] [8 sibi, Lat. omitted: for himself. ]]

sacrilege. It is read, that the Sodomites with their fellowcities were burned!, because they strengthened not the hand of the poor, but rather weakened it. The Moabites and Cha-ananites are destroyed for disdaining strangers, and for having no care of the poor. But why do we fetch examples so far off? Why do we not call to mind the last sentence of the high Judge, uttered from his heavenly judgment-seat which is stablished in the clouds, pronounced in this manner: Come, ye blessed children of my Father, possess the kingdom which was prepared for you from the beginning of the world. I have been hungry, and you have given me meat: I have been a-thirsty?, and you have given me drink: I was a stranger, and you harboured me: I was naked, and you clothed me: I was sick, and you visited me: I was in prison, and you came unto me.” The evangelist also addeth that which agreeth very much to our purpose: “Then shall the just answer, and say, Lord, when saw we thee hungry, and gave thee meat? thirsty, and gave thee drink? When saw we thee harbourless, and lodged thee? or naked, and clothed thee? Or when saw we thee sick or in prison, and came unto thee? The King answering shall say unto them, Verily I say unto you, In that you did it unto one of the least of these my brethren, you did it unto me. Then shall he say also unto them that are on his left hand: Depart from me, ye cursed, into everlasting fire, which is prepared for the devil and his angels. For I was hungry, and you gave me no meat: I was thirsty, and you gave me no drink: I was a stranger, and you harboured me not: I was naked, and you clothed me not: I was sick and in prison, and you visited me not. Then shall they answer, and say unto him, Lord, when saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and ministered not unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as you did it not unto one of the least of these, neither did you it unto me.” It followeth after: “And they shall go

[1 So also ed. 1584: but ed. 1577, were drowned: subversi, Lat.] [2 So also ed. 1584: but ed. 1577, athirst.] [3 So also ed. 1584: but ed. 1577, at the left hand: a sinistris,]

[Lat.] 4 ergo, Lat. omitted: therefore. ]]

into everlasting punishment, but the righteous into everlasting life.” The Lord also in another place in the gospel, substituting the poor in his stead, saith: “Ye have the poor with you always, and when ye will, ye may do them good; but me ye shall not have always.” And therefore we read, that the primitive church was careful in providing for the poor, even to the working of miracles’.

St Paul in all places commendeth the poor to the church of God: he made collections for the poor almost in all churches; and the blessings?, which he had gathered, he distributed with great judgment, faith, and diligence; as it will appear almost in all his epistles, specially in the xv. to the Romans, in the first to the Corinthians the sixteenth chapter, in the second to the Corinthians the eighth and ninth chapters; and to the Galatians: “While we have time,” saith he, “let us do good towards all men, especially towards the household of faith.” In the first epistle to Timothy he warneth, that there be consideration had who should be holpen, and who not to be holpen. In the same epistle he giveth charge to Timothy and to all the bishops, how to deal with the richer sort in the church, saying: “Command them that are rich in this world, that they be not high-minded, neither put their trust in uncertain riches, but in the living God, who giveth us all things abundantly to enjoy; that they may do good, that they may be rich in good works, that they may be ready to give, and bestow willingly, laying up unto themselves a good foundation against the time to come, that they may take hold of life everlasting.” And unto the Hebrews: “To do good and to distribute forget not: for with such sacrifice God is pleased.” Wherefore riches were gathered even in the time of the apostles to succour the necessity of the poor withal. Deacons were appointed by the church as providers and stewards: among whom those first deacons were most famous, of whom the Acts of the Apostles make mention, and also the notable martyr of Christ, Laurence. And the writings of the ancient fathers do testify, that with those ecclesiastical goods prisoners

[5 qui ascensurus erat in ccelos, Lat. omitted: being about to]

[ascend into heaven. ] [9 Rather, even to a miraculous extent: ad miraculum ugque,Lat.] [7 benedictionem, Lat.: 2 Cor. ix. 5. Marg. Auth. Ver.] [8 See Vol. 11. page 106.] 32 [BULLINGER, IV.]]

were redeemed out of captivity; poor maidens of lawful years married’; finally, hospitals, almories, spittals, harbours, hostels, and nurseries, were builded, namely to entertain poor travellers, for the maintenance of the poor that were born in that country, for the relief of the sick and diseased, for the necessity of old men, and for the honest bringing up of pupils and orphans. Concerning these matters there are yet extant certain imperial laws.

Wherefore in reforming of churches very diligent heed must be taken, that there be no offence committed in this behalf through oversight or of purpose; that the poor be not defrauded; and that in taking away one abuse we bring not in many. If there be plenty of goods, let them be kept: if there be none, let them be gathered of the rich. Then let the state of the poor be searched, and what every man needeth most, or how provision may best be made for every one: which being known, let that which is meet and necessary for every one be done speedily, gently’, and diligently. If then any of the common goods remain, let them be kept against such calamities as may ensue. Let nothing be consumed unprofitably or ungodlily. Again, let not the treasure of the poor unhappily be detained from them by fraud and to the increasing of their poverty. For there may be like offence committed on both sides; for on each side the poor are defrauded of their goods. Touching liberality, we have entreated in another place in these our decades: and of providing for the poor, in other of our works. And Lewis Vives hath written very well of relieving the poor’.

The fourth and last part of the goods of the church ap-

[1 dotatas, Lat.) [2 Xenodochia, Ptochotrophia, Nosocomya, Gerontocomia, Brepho-]

[trophia, et Orphanotrophia.—Cf. Vol. 1. page 286, note 3; and Vol. τι.]

[page 281, note 8.] [3 benigne, Lat. ] [ Rather; let no evil treasure be heaped together by defrauding]

[of the poor, &ec.] [5 See Vol. 11. page 58, &c.] [6 De Episcop. Instit. &c. cap. 1x. fol. 113. Tig. 1538.] [7 John Ludovicus Vives, born at Valentia in Spain, A.D. 1492,]

[died A.p. 1537 (or 1541). He published a treatise, De Subventione]

[Pauperum, in two books, A. p. 1526.—Opp. Tom. τι. p. 889, &ec.]

[Basil. 1555. Mosheim. E. H. Vol. ur. p. 52. ed. Soames.]]

pertaineth unto holy buildings, as churches, schools, and houses belonging to churches and schools. Churches, which because of the companies gathered together in them are also called congregations, are the houses of the Lord our God. Not that God, whom the wide compass of the heavens cannot comprehend, doth dwell in such manner of houses; but because the congregation and people of God meet together in those houses to worship and perform due honour unto God, to hear the word of God, to receive the Lord’s sacraments, and to pray for the assistance and presence of God. Churches therefore are very necessary for the church and people of God. Touching holy assemblies, I have said somewhat in the disputations of prayer.

And although that at the commandment of God Moses builded a moveable church, and afterward the most wise king Solomon founded a standing church not without great cost; notwithstanding, we must not think therefore, that God liketh of such great charges after that he had sent Christ and fulfilled the figures. For as before the law was made it is not to be found, that the patriarchs did ever build any minsters and? great churches; even so after the disannulling of the law in the church of Christ, a mean and sparing cleanliness pleaseth God best. For God misliketh that foolish and mad kind of buildings, not much unlike to that unwise building of Babylon’!, enterprising to set up the top of the tower above the clouds. For God liketh not the riotousness of churches, who without all riot doth gather his church together from out all the parts of the world; which church also he hath taught both sparingness and the contempt of all riot. A church is large and big enough, if it be sufficient to receive all that belong unto it; for the place is provided for men, and not for God. But above all things, let that place be clean and holy. A church is hallowed or consecrated, not (as some do superstitiously think) with the rehearsing of certain words, or making signs and characters, or with oil, or purging fire; but with the will of God and his commandment, bidding us to assemble and come together, promising his presence amongst us; and also, it is hallowed by the holy use of it. For in the tem-

[8 ecclesiw, Lat.] [9 See above, page 184.] [10 So also ed.1584: but ed.1577,0r: basilicas, Bullinger’s one word. ] [11 furori Babylonico, Lat.: Babylonish madness.] 32—2]

ple the holy church of God is gathered together; the true and most blessed word of God is also declared in the temple; the holy sacraments of God are received in the temple; and also in the temple prayers are poured forth to God, which are most acceptable unto him. Verily, the place of itself is nothing holy; but because these holy things are done in that place, in respect that they are done there, the place itself is called holy. Therefore not without great cause ought all profanation and filthiness be far from the holy temple of the Lord. The senator’s court or seat of judgment is accounted so holy a thing, that whosoever either in word or deed used himself unreverently towards it should be accused of treason. And yet in this court the senators only are gathered and assembled together, to hear the matters of suitors in things transi- tory, that shall pass away and perish. By how much the more then ought reverence to be given unto temples, into the which the children of God do come to worship him, to hear the true word of God, and to receive his holy sacraments! And therefore, as we hate and abandon all superstition in temples, so we love not the profanation of them; yea, rather I say, we cannot abide it. Neither have we leisure at this time about the consideration of temples, to rehearse and search out open and plain superstitions!; of which matter we have spoken in another place? i I find it a matter of controversy among the fathers of old time, to what part of the world we ought to turn when we pray. Socrates, the historiographer, in his fifth book, cap. 22, speaking of the most ancient apostolic church of the whole world at Antioch, saith: At Antioch, which is in Syria, the church is set contrary to other; for the altar looketh not towards the east, but towards the west” It may be they did imitate the fashion of the old people in building and setting their tabernacle, and in the fashion of their temple; for they worshipped God turning towards the west, without doubt be-

[1 Rather, to rehearse and discuss all the manifest superstitions]

[about the consideration of temples. ] (2 De Episcop. Instit. cap. 1x. fol. 115. Tig. 1538. De Origine]

[Erroris, Lib. 1. cap. 21. fol. 102. Tig. 1539.] [3 Ἔν Ἀντιοχείᾳ δὲ τῆς Συρίας ἡ ἐκκλησία ἀντίστροφον ἔχει τὴν θέαν”]

[οὐ γὰρ πρὸς ἀνατολὰς τὸ θυσιαστήριον, ἀλλὰ πρὸς δύσιν ὁρᾷ.---- ϑδιοογαί.]

[H. E. Lib. v. cap. 22. p. 297. Cantab.]]

εν X.] OF THE INSTITUTIONS OF THE CHURCH. 501 cause of the coming of Christ in the latter time and at the end of the world. Otherwise it is commonly used, that men worship with their faces towards the east. But in all these matters, so there be no superstition, dissension, licentiousness, and offence, a man may do what him lusteth.

But there ought no temple to be built for the worshipping of saints. For unto God only, to whom all honour and worship is due, we ought to build churches; which thing we are taught by the examples of ancient fathers, and the determination of the whole scripture. The heathenish idolaters built temples unto creatures, sinning against the true and eternal God in committing a grievous offence. St Augustine, in his book De Civitate Dei, saith plainly: “We build not temples unto our martyrs” And again in his first book against Maximinus, a bishop of the Arians: “If we should,” saith he, “build a church of timber and stones unto some excellent holy angel, should we not be accursed by the truth of Christ and the church of God; because we should do that service unto a creature, that is due only to God? Therefore, if we should commit sacrilege in making a temple to every creature whatsoever; how may it be that God is not true, unto whom we make no temple, but we ourselves are a temple for him??” Thus much saith he. Again, they are to be counted liars, who aflirm, that temples were built by certain religious men in the worship of the apostles, while they were alive. Of which matter we have spoken in times past, as we have both against the riotousness of the church and the unprofitable expenses thereof, in the first book intituled De Origine Erroris, the 21 chap.

Instruments belonging to the church ought to be holy, clean, and void of all riot?, and far from any kind of superstition. The instruments be these: an holy seat or pulpit, in the which the minister may teach and preach; convenient seats for the congregation; a font ready to baptize infants in, and the Lord’s table, with such things as are necessary there-

[[ Nec tamen nos eisdem martyribus templa…constituimus.—]

[Aug. de Civit. Dei, Lib. vir. cap. 27. Opp. Tom. v. fol. 107. col. 2.]

[Par. 1531.] [5 See the quotation, Vol. 11. page 348, note 3.] [6 Proinde, Lat.: Therefore. ] [7 luxu, Lat.] [ Rather, to baptize the faithful in: baptizandis fidelibus, Lat.]]

to, as water, bread, wine, books, candles, baskets, and cups. These at some times were all of gold; but good and godly bishops have oftentimes molten them, and therewithal delivered prisoners out of captivity, and fed such as were like to perish for hunger!. Many examples of this sort have I gathered in my book of the Institution of Bishops, the ix. chapter. As for candles, whereof we made mention even now, sure it is, that the ancient fathers used them in the churches to drive away the darkness of the night, as it appeareth in the twentieth chapter of the Acts of the Apostles. But it is a foolish matter and nothing religious, to use lights in the worshipping of God. Lactantius crieth out: Shall we judge him to be well in his wits, which offereth the light of a burning wax-candle, or a taper, for a present to the author and giver of light? He requireth other manner of light at our hands, and that not smoky, but clear and bright, to wit, the light of the mind2” But a man may commonly see, in these days, a great part of the worshipping of God to be reposed in the offering of candles; which thing is clean against the manifest truth.

Amongst other instruments of the church bells are reckoned up; which at these days are unto us, as in old time trumpets were unto the people of God: for they serve to call the congregation together, and they are numbered among tokens and warnings. About bells there is a wonderful superstition. They are christened by bishops; and it is thought, that they have power to put away any great tempest. In the old time men were stirred up to prayer by the ringing of them, what time any sore tempest did rise; but now the very ringing of bells, by reason of their consecration, seemeth to have a peculiar kind of virtue in it. Who can but marvel and be astonied at this extreme blindness? Moreover, they use bells to bewail the dead. All which things are superstitious, and utterly to be contemned?,

Forsomuch as the true use of the church-goods con-

[1 See Vol. 11. page 45.] [2 Num igitur mentis sue compos putandus est, qui auctori et]

[datori luminis candelarum ac cerarum lumen offert pro munere?]

[Aliud vero ille a nobis exigit lumen, et quidem non fumidum, sed (ut]

[ait poeta) liquidum atque clarum, mentis scilicet.—Lactant. de Vero]

[Cultu, Lib. vi. cap. 2. p. 545. Lugd. Bat. 1660.] [3 Cf. Early Writings of Bp Hooper, ed. Park. Soc. p. 197.]]

sisteth in those things which we reckoned up before; it followeth, that the abuse thereof must needs be in the contraries, whether we do offend in one kind or in many. Justice and equity is to be kept in these, as well as in all other things, We ought not to take from one man and give to another; but we must give unto every one that which is his own. Therefore we may not take anything from the poor, and give it to the ministers of the church: neither is their portion and necessaries to be taken from them, that the poor may live thereof. The holy scripture giveth one portion of the church-goods to the ministers of the church: and the same church? willeth us to give unto the poor their part. Therefore if bishops or ministers of the church do challenge unto themselves all the church-goods, and give not unto the poor their parts due unto them, they defile themselves with sacrilege. If the ministers do not challenge unto themselves all the goods of the church, and yet do take unjustly more than either it becometh them, or than need requireth, or otherwise than the decree of God and the apostles doth allow; or else if they spend unthriftily that portion due unto them; they grievously offend. But they sin greatly, yea, most horribly, if they waste the goods of the poor in hunting, dicing, drinking and rioting, whorehunting, or else in warfare; and in the meantime have no regard of the church neither care what is done there or how. But if a just and good portion fall unto the poor, perhaps there will be a fault in this point, in the steward or almoner, through favour or hatred, that they that have most need shall have nothing, and the least worthy shall have most; then in this case there is also great offence committed through filthy abuse. But of all abuses that seemeth to be the shamefullest, which is now-a-days almost commonly used. We bestow great costs and charges upon stones and stocks, that is to say, upon idols void of all understanding; but there is no regard had unto the poor, who are the perfect images of God. Which kind of madness is heathenish and extreme folly. But forsomuch as other have already very largely spoken of the abuse of the church-goods, and we also have set down certain matters concerning the same elsewhere”, I will for this time make an end of speaking thereof.

[4 Rather, the same scripture. ] [5 wdificia sacra, Lat.] [ See Vol. 11. page 44.] [7 De Episcop. Instit. &ec. cap. 19. fol. 163. Tig. 1538.]]

I would also now entreat of the holy time; which treatise is altogether like that of the holy place, whereof we disputed elsewhere: but that we have also discoursed thereof in the expounding of the Ten Commandments. This only I do add at this present time; that there ought to be no odious contention in the church concerning that matter, but that in this and other such like cases discipline with charity is constantly to be observed. For it behoveth us to be mindful of the most pernicious contention about the keeping of Easter, which with much danger and great detriment much and long time troubled the churches of the east and west?; and beware in any case that through contention there be not a gap left open unto Satan to enter in. It were profitable in mine opinion, both in this case and in such like, to remember the counsel which St Augustine giveth: that that which is enjoined us, and is neither against faith nor good manners, is to be accounted indifferent, and to be observed according to the society of them with whom we live. In the 118. epistle, to Januarius,

Unto the holy ministry belongeth also discipline and corof rection of the ministers. How necessary this is, it may be gathered by these words of our Lord Christ: “You are the salt of the earth. If the salt have lost her saltness, what shall be salted therewith? It is good for nothing else, but to be thrown out of the doors, and to be trod under foot of men.” I know there be some that do boast themselves of certain privileges, whereby they are exempted from all discipline. But they are deceived; for the Lord hath made all the ministers of his church subject unto discipline. Whoso therefore will be exempted from discipline are not Christ’s ministers. Or who, I pray you, will say, that he is free from discipline, whom the Lord would have altogether subject and bound unto it? Against the commandment of God there is no pope’s law, no privilege of king or emperor, of force; for no man can abrogate the decree of the high God: and the

[[: Decade mr. Serm. 1v.] [2 Euseb. Hist. Eccles. Lib. v. cap. 24. See Vol. I. p. 433. n. 4.] 3 Quod neque contra fidem, neque contra bonos mores injungitur,]

[indifferenter est habendum, et pro eorum inter quos vivitur societate]

[servandum est.—Aug. Ep. cxvir. Opp. Tom. 11. fol. 108. col. 2. Par.1531.] (Ὁ quo salietur, Lat. But Tyndale, 1534, and Cranmer, 1539,]

[render the words as the translator here.]]

Lord commandeth, to warn and correct every brother that doth amiss. Therefore would he have us also sharply to admonish the ministers of the churches, that are negligent and go astray. Truly, he himself did often and very sharply reprove the whole order of the priests of the church of Hierusalem. Heli the Lord’s priest is ill reported of in the holy scripture, for that he bridled not his sons, being priests, with sharper discipline. We read how the prophets of the Lord blamed very bitterly all the colleges of priests, and the high priests also. Examples are to be found in every place throughout the holy history, and in the writings of the prophets. Yea, St Paul reproved the most holy apostle St Peter at Antioch in Syria, in the sight of the whole congregation, for that he taught not directly according to the prescript rule of the gospel. And to be short, Christ himself, in the revelation which was made to St John the apostle, doth very sharply admonish and reprove the angels, that is to say, the ministers of the churches. Again, St Paul the apostle saith: “Against an elder receive no accusation, but under two or three witnesses. Dut those that do offend reprove before the whole congregation, that the other may stand in fear.” There are extant also in the scriptures many notable examples of most holy princes, who by their laws have restrained even the chiefest ministers of the churches, and have thrust down from their chairs and degrees such as did not well discharge their duties. Yea, very necessity itself and the good estate of the people of God requireth, that the naughty ministers of churches be deposed. And better it were that a few evil ministers were troubled, than so many congregations brought into danger of body and soul. For the churches and congregations are utterly destroyed through the negligence and ungodliness of wicked pastors. Therefore let them be deposed with speed.

But to the end that the ministers of churches might the better and the more easily be kept in their function and calling, the ancient fathers in the old time solemnly held convocations of the clergy once or twice in a year, applying the same as remedies to the diseases of the ministers. And that I may not bring anything here far fet, I will recite unto you, dearly beloved, what is read in the Imperial Constitutions of [5 non recto pede incederet, Lat. ] [6 Cf. Vol. 1. page 331.]

506 THE FIFTH DECADE. [sERM. J the emperor Justinian, commanding after this manner: “The ancient fathers solemnly held convocations of the clergy twice a year in every province, that such things as are grown up may there be examined, and amended by competent correction. Which hitherto not being observed, it seemeth now to be needful to bring it to [the] right way. And forasmuch as we ourselves, by reason of this negligence, have found many to be entrapped with sundry errors and sins, we command them all, that in all provinces every year, either in the months of July or September, one synod be holden, and that the priests meet together, either at the patriarch’s or the bishop’s, and that there matters of faith be handled, and also of canonical questions, and of the administration of ecclesiastical things, or of reproveable life, or other matters which require correction. These things being thus observed, the laity also shall reap much profit concerning the true faith and honest life, and amendment of themselves to the better.” Immediately after he addeth these words: Moreover, we command the lieutenants of the provinces, if they see this to be negligently looked unto, that they urge the bishops to assemble synods. But if they perceive them to seek delays and to be negligent herein, let them certify us thereof, that we may proceed with due correction against such lingerers!.” Thus much have I

[1 ᾿Επειδὴ δὲ τὸ τοῖς κανόσιν εἰρημένον περὶ τῶν συνόδων τῶν ὁσιωτά-]

[των ἐπισκόπων, τῶν ὀφειλουσῶν καθ᾽ ἑκάστην ἐπαρχίαν γίνεσθαι, μέχρι τοῦ]

[νῦν μὴ παραφυλαχθὲν, τῶν ἀναγκαιοτάτων ἐστὶν ἐπανορθῶσαι. Οἱ μὲν]

[οὖν ἅγιοι ἀπόστολοι καὶ οἱ πατέρες ὥρισαν δεύτερον ἔτους ἑκάστου γίνεσθαι]

[συνόδους τῶν ὁσιωτάτων ἱερέων ἤτοι ἐπισκόπων ἐν ἑκάστῃ ἐπαρχίᾳ, καὶ τὰ]

[ἀναφυόμενα ἐξετάζεσθαι, καὶ τῆς προσηκούσης ἀξιοῦσθαι διορθώσεως” του-]

[τέστι μίαν μὲν τῇ τετάρτῃ ἑβδομάδι τῆς ἁγίας ἸΠεντηκοστῆς, τὴν δὲ ἄλλην]

[κατὰ τὸν ᾿Οκτώβριον μῆνα. Ἡμεῖς δὲ εὑρόντες ὡς ἐκ τῆς τοιαύτης ἀμελείας]

[πολλοῖς καὶ διαφόροις ἁμαρτήμασι περιεβλήθησαν, κελεύομεν πᾶσι τρόποις]

[μίαν συνόδον γίνεσθαι καθ ἕκαστον ἔτος ἐν ἑκάστῃ ἐπαρχίᾳ, ἢ τῷ ᾿Ιουνίῳ ἢ]

[τῷ Σεπτεμβρίῳ μηνί καὶ συνιέναι παρὰ μὲν τοῖς μακαριωτάτοις πατριάρχαις]

[αἰτίας, ἢ τὰ παρά τινων προσαγγελλόμενα (ἢ προφάσει πίστεως, ἢ κανονικῶν]

[ζητήσεων, ἢ διοικήσεως ἐκκλησιαστικῶν πραγμάτων. -. ἢ περὶ κατεγνώ-]

[σμενου βίου, ἢ καὶ ἄλλων τινῶν δεομένων ἐπανορθώσεως) κινεῖσθαί τε καὶ]

[προσηκόντως ἐξετάζεσθαι.. Τούτων γὰρ οὕτω φυλαττομένων καὶ οἱ]

[λαϊκοὶ πολλῆς ἐντεῦθεν περί τε τὴν ὀρθὴν πίστιν καὶ τὸν σεμνὸν βίον προ-]

[κοπῆς τε καὶ ἐπανορθώσεως ἀξιωθήσονται. Κελεύομεν δὲ καὶ τοὺς τῶν]

[ἐπαρχιῶν ἄρχοντας, εἴπερ ἀμελούμενόν τι τῶν παρ᾽ ἡμῖν νομοθετηθέντων]

[ἴδοιεν; πρῶτον μὲν κατεπείγειν τοὺς μητροπολίτας καὶ τοὺς ἄλλους ἐπισκόπους]

reported out of the Cesarial decree. Therefore let bishops take heed, that in this behalf there be no fault committed through their negligence; and if they forget their duty, let the magistrate beware that he wink not at their sluggishness, to the destruction of the whole church and all the ministers of Christ>. There creep in continually many vices, for that the disposition of the flesh is very corrupt. Unless therefore there be admonition in the church and correction continually put in use, those things which we think to be most firm shall fall to decay and perish sooner than we suppose.

Like as the Lord would have the transgressing ministers of the churches privately to be admonished and corrected, so doth he extend the commodity of the same admonition and correction to the whole church. And therefore the ancient church had an holy senate of elders, which diligently warned them that transgressed in the church, corrected them sharply, yea, and excluded them out of the ecclesiastical fellowship, namely if they perceived that there was no hope of amendment to be looked for in them. But in the latter times the popes and bishops tyrannically taking that kind of punishment into their hands, and exercising it sacrilegiously, contrary to the first institution, have turned an wholesome medicine into an hurtful poison, making it abominable both to the good and bad. St Paul, teaching that this kind of punishment was permitted by the Lord to restrain the licentiousness of many?, saith: “I have decreed, that he which hath committed this offence, when you be gathered together, in the name of our Lord Jesus Christ and my spirit with you, together with the power of our Lord Jesus Christ, be delivered to Satan to the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.” Lo, this is the power

[τὰς εἰρημένας συνόδους ποιεῖσθαι.. εἰ δὲ ἀναβαλλομένους αὐτοὺς ἴδοιεν,]

[τηνικαῦτα μηνύειν ἡμῖν, πρὸς τὸ ἐξ ἡμῶν τὴν προσήκουσαν διόρθωσιν]

[προϊέναι.---- Γπιπεϊηῖαη. Novell. Constit. 137. p. 365. H. Stephan. 1558.] [2 Sicubi vero exolevit salubre celebrandi synodos institutum,]

[revocetur, et justa cum gravitate reparetur ad ministerii conserva-]

[tionem incolumitatemque ecclesiarum, Lat. omitted: But if in any]

[quarter the wholesome ordinance of holding synods has grown out of]

[use, let it be brought back, and with due solemnity renewed, for the]

[preservation of the ministry and welfare of the churches. ] [3 Rather. that this revengement was not granted by God to the]

[licentiousness of a few.]]

and revengement of the elders of the church!. The means is, the destruction of the flesh: the end is, the safety of the spirit, or the saving of a faithful man. For the same apostle iii. to the Thessalonians hath these words: “If there be any man,” saith he, “that obeyeth not our words, signify to me of him by an epistle, and see that ye have nothing to do with him, that he may be ashamed. Neither will I you to account him as an enemy, but warn him as a brother.” The same apostle also, plainly shewing in another place who ought to be punished by the ecclesiastical sword, not such as be offenders through weakness of the flesh, or good men being adjudged for heretics of the bishops only or their company about them, or poor men for not paying their duty to their ordinary or their official?, but wicked doers, and pernicious men: “If any man,” saith he, “that is called a brother, be a whore-hunter, or a covetous person, or an idolater, or a slanderer, or a drunkard, or a thief, with such see that ye eat not.” St Augustine doth admit moderation in giving punishment; and then especially, when through punishment not the edifying, but the destruction of the church is to be feared3. Which fear might perhaps seem either vain, or else too much, if the same apostle, who commanded the incestuous adulterer to be delivered to Satan, had not said in the latter epistle to the Corinthians: “1 fear, that when I come, I shall not find you such ones as I would; and shall mourn for many that offended before, and have not repented themselves of their uncleanness, and of their whoring and wantonness they have used,” &ec. Truly, he threateneth them hardly, that he will not spare them: but because he perceived, that it did rather tend to the utter destruction and overthrow of the church, than to the gathering together and increase thereof, if (as he did the adulterer) he should deliver them unto Satan, he used moderation therein, according to God’s commandment: Suffer both of them to grow, lest that while ye pluck up the cockle, ye also pull up the wheat by the roots.” It is necessary therefore, that holy judgment be used, lest offence be committed either by too much favour, or by too much extremity. Moreover, let speedy

[1 ecclesiz seniorumque in ecclesia, Lat. [2 officiali aut vieario in spiritualibus, Lat.] [3 Aug. de Sermone Domini in Monte, Lib. 1. Opp. Tom. 1v. fol.]

[251 col. 1. Par. 1531.]]

reconciliation be of force among such as be repentant. St Paul saith: “It is sufficient to such a man, that he be thus blamed or chidden.” St Peter, who shamefully denied the Lord, doth hear of women, in the day of the resurrection, the gospel preached by angels.

Moreover, we have shewed that there is a magistrate in the church, and authority to execute the sword upon evildoers; and a magistrate, which doth judge and exercise the sword, and notwithstanding is reckoned up among the true members of the church; yea, and that a magistrate is very necessary for the church in respect of his office: as it is set down in our 7. and 8. sermon of the second Decade.

The special institutions and ordinances, which God hath appointed in the church, are these that follow. And truly, amongst all the ordinances of the church, wedlock is not to be accounted least; which if it be well used, it bringeth forth a great company of good fruits in the church; but if it be not well ordered, it breedeth a number of offences and deadly mischiefs in the church. For they judge uprightly which say, that that church is most holy and best assembled, which is gathered together from out of many houses well ordered: again, out of many wicked houses a wicked church is assembled. God therefore in his holy word doth diligently appoint couples, and garnisheth wedlock very beautifully. But it is not our purpose at this present to set forth the praise of matrimony. For it sufficeth to know, that God himself is the author of wedlock, and that he instituted it first in Paradise: and he did it to this end, that man might live well and pleasantly with a fellow; to conclude, he first coupled them, man and woman together, and being coupled he blessed them: and that the most holy friends of God, the patriarchs, princes, prophets, kings, bishops, wise men, and priests, lived in this kind of life. Whereof perhaps St Paul said: Wedlock is honourable amongst all men, and the bed undefiled.” He in another place calleth the doctrine that forbiddeth wedlock, “The doctrine of devils.” For it is evidently known, that Christ’s disciples and the apostles were married men; neither did they put away their wives, when they took upon them the office of preaching, though some most shamefully feign that they did.

It is notable, that the apostle requireth at the hands of a

bishop or an elder, to be the husband of one wife; and that in another place he plainly saith, that it is lawful to carry about a christian wife, being in the calling of the apostleship: and he challengeth it both to himself and also to Barnabas. What shall I say moreover, that it was pronounced in the council of Nice, to wit, that to lie with a man’s own wife is chastity!? For St Paul had said before: Let every man have his own wife, to avoid fornication.” And, The bed of wedlock is undefiled.” Again: “If a virgin marry, she offendeth not.” Wherefore we judge that papistical doctrine, which forbiddeth marriage unto ministers, to be such as the blessed apostle St Paul termed to be the doctrine of devils. The very papists themselves, who have not as yet put all shamefacedness away, will confess? it with us. For if we judge the tree by the fruits, I pray you, what fruits of single life? may we recite? What filthiness, what bawdry, what adulteries, what fornications, what ravishings, what incests and heinous copulations may we rehearse? Who at this day liveth more unchaste or dishonest, than the rabble of priests and monks do? For as they have no care or regard to obey God’s word and his laws, and to glorify God with their holy life in chaste wedlock; even so hath God, through the desire of their hearts, given them up unto all uncleanness, that their bodies may be stained with reproach. of But first of all, the holy scripture diligently teacheth all men to have a special care, that they contract matrimony devoutly, holily, soberly, wisely, lawfully, and in the fear of God; and that no evil disposition of covetousness, desire of promotion, or fleshly lust, may lead and provoke them; and that wedlock be not entered into otherwise than either the laws of man or of God” will permit. And in this place we must consider of the degrees of consanguinity and affinity, of public honesty, of the reverence of blood, of offence towards other, and that no man take unto wife a heathen woman or one that is of a contrary religion; for we are expressly for- bidden to yoke ourselves with the unbelievers. Again, we are taught to enter into the knot of wedlock lawfully, godlily,

[1 See quotation, Vol. 1. p. 401. n. 6 ] [2 coguntur fateri, Lat.) [3 ceelibatus illius, Lat.: of that single life.] [ Rather, the laws, that is, either scripture, or the law of charity. ]]

and holily, with prayer and the receipt of godly blessings in the temple of the Lord, both in the sight and with the prayer of the whole congregation; and to beware, that in any case we be not stained in this point with all profanation of the filthy world. Neither be we ignorant in this case also, that men of this world are commonly wont to celebrate their weddings more fit for the devil than God, with rioting, pride, surfeiting, drunkenness, and all kind of wantonness. Moreover, we are taught to dwell with our wives according to knowledge, moderation, patience, faith, and love; and also to bring up our children virtuously and honestly, and them also to place and bestow, when time requireth, in holy wedlock.

But if for adultery, or some other matter more heinous than that, necessity forceth to break wedlock, yet in this case the church will do nothing unadvisedly. For she hath her judges, who will judge” in matters and causes of matrimony according to right and equity, or rather according to God’s laws and the rule of honesty. The holy apostle would not have the faithful to contend and stand in law in the court of the unfaithful: wherefore he exhorted them, to take umpires to make agreements friendly betwixt them that were in contention. But in causes and matters of matrimony there are far greater matters, that forbid the parties that sue or be sued to come before unbelieving judges: therefore the church of God hath very well appointed a court to try matters of matrimony. But because we spake of wedlock in the tenth sermon of the second Decade, and also have set forth sometime a book specially concerning the same, I have knit up this matter in these few words touching christian wedlock.

The church of God hath widows in it, but such as the apostle of Christ doth describe in this sort, saying: “She that is a widow, and a lone woman indeed, trusteth in God, and continueth in prayer and supplication night and day. But she that liveth in pleasures and delights, is dead though she be alive.” The same Paul doth will the younger sort to marry, to get children, and to govern the house, neither to give any

[5 Rather, to the devil, and not to God.] [6 ipsa inevitabilis necessitas, Lat. ] [7 Rather, who must judge. ] [8 See Works of Becon, ed. Park. Soc. Vol. 1. Ρ. 29. n. 2, and]

[Biograph. Mem. of Bullinger, p. xviii. n. 26.]]

occasion at all for the enemy to speak evil of them. The place is evident in the first epistle of St Paul to Timothy, the fifth chapter.

The church also hath virgins, These be careful only for those things that long unto the Lord, and are true virgins, without all deceit or hypocrisy. Paul saith: “A virgin careth for that that belongeth to God, that she may be holy both in body and spirit.” There are many that rule and govern their bodies, but not their minds: God requireth both, and especially of the mind. It is an easy matter to deceive men, but we cannot by any means deceive God. St Paul, in the first epistle to the Corinths, the seventh chapter, setteth forth the praise of virginity; and by comparing a virgin to a married wife, he sheweth how great the goodness of virginity is. Notwithstanding, it is lawful for virgins to marry, if they will; which thing the same apostle plainly sheweth in the self-same place of scripture. Unto this testimony of God the testimony of man also is agreeable. For Cyprian, with his fellow-bishops and elders, making answer to a question demanded by Pomponius, saith: “Dost thou desire, that we should write unto thee what we think of those virgins, who, after that they once determined to continue their state continently and stedfastly, are found to have lain and continued in the same bed with men? Concerning which thing, because thou dost desire to know our judgment, thou shalt understand, that we do not depart from the traditions and ordinances of the gospel and the apostles, whereby we should so much the less strongly and stoutly provide for our brethren and sisters, and that ecclesiastical discipline should be kept by all means for their profit and safety.” And it followeth: “But if through faith they have vowed unto Christ, and continue chastely and shamefacedly without leasing, let them stedfastly and stoutly look for the reward of virginity: but if they will not or cannot continue, it is better that they marry, than to fall into the fire of their delights and pleasures.” And so forth, St Augustine, dis-

[1 Cyprianus. cum presbyteris qui praesentes aderant, Pomponio]

[fratri; salutem… Literas misisti.. desiderans ut tibi reseriberemus]

[quid nobis de iis virginibus videatur, quee cum in statu suo esse et]

[continentiam firmiter tenere decreverint, detectze sint postea in eodem]

[lecto pariter mansisse cum masculis?.. Circa quam rem quoniam]

[consilium nostrum desiderasti, scias nos ab evangelicis et apo-]

puting of the words of the apostle, “Having the greater damnation, because they brake their first promise and faith,” ascribeth not this damnation to the marriage following, but to the inconstancy going before. Such are damned,” saith he, “not because they entered into the bond and promise of wedlock, but because they brake the first promise made of continency and chastity.” And a little after that, he addeth these words: “They therefore that say such marriages are no marriages indeed, but rather adulteries, it seemeth to me that they speak foolishly and without consideration2” And this much he. I understand that by this word condemnation,” or “judgment” is meant by the apostle reprehension;” which we Switzers term, “Ein auzrichten oder nachred4:” for they be evil spoken of by many, for that they have broken their first faith, that is to say, they have broken the promise d of continency. Wherefore the apostle thinketh it much better for young women to match themselves in marriage, than to set down to themselves such an order of life, from the which, although necessity forceth them thereunto, they cannot depart without reprehension of men. But in that place he speaketh not of virgins, but of widows. St Cyprian speaketh simply of virgins.

Monks and nuns were altogether unknown in the primitive church of Christ and the apostles. The latter ages had monks, but not such as are now-a-days, which are their own rule and law, whose monasteries abound in all filthiness and uncleanness. Which, though we should hold our peace, yet to be true, truth itself and experience will sufficiently declare. And

[stolicis traditionibus non recedere, quo minus fratribus et sororibus]

[nostris constanter et fortiter consulatur, et per omnes utilitatis et]

[salutis vias ecclesiastica disciplina servetur. Quod si ex fide se]

[Christo dicaverunt, pudice et caste, sine ulla fabula, perseverent, ita]

[fortes et stabiles preemium virginitatis expectent: si autem perseverare]

[nolunt, vel non possunt, melius est ut nubant, quam in ignem delictis]

[(Bullinger read, deliciis) suis cadant.—Cyprian. Epist. 1v. Opp. p. 7.]

[Oxon.) [2 Damnantur tales, non quia conjugalem fidem posterius inierunt,]

[sed quia continentize primam fidem irritam fecerunt… Proinde qui]

[dicunt talium nuptias non esse nuptias, sed potius adulteria, non mihi]

[videntur satis acute ac diligenter considerare quid dicant.—Aug. de]

[Bono Viduitat. cap. 9. Opp. Tom. 1v. fol. 229. col. 4. Par. 1531.] [3 κρῖμα, Bulling. Lat.) [ calumny or slander.] 33 [BULLINGER, 1v.]]

those that seem to be governed by more severe discipline are defiled with hypocrisy; I will say none other thing. Touching the first monks, they dwelt not in cities, neither intermeddled themselves with worldly affairs, We have declared in another place!, how that a writer of the middle age, being made an abbot, required that he might leave off from being a clerk; for that no man could well be both a monk and a clerk, since the one is an impediment to the other. Then lived they not of the common revenues of the church, but of the travail of their own hand, as the lay people do. St Hierome, disputing of the original of monks, in the life of Paulus, hath thus written: “Among many it hath oftentimes been called into question, Who first began chiefly to dwell in the wilderness of the monks? Some, fetching the matter somewhat far off, begin to reckon from Helias the holy prophet, and St John: of whom Helias seemeth to us to have been more than a monk, and that St John began to prophesy before he was born. But others (in which opinion the most part of all people do commonly agree) affirm, that St Antony was the first beginner of that order; which in part is true. For he was not only the first, but also the motioner of all others thereunto. Amathas and Macarius, St Antony’s scholars, whereof the first buried his master’s body, do now affirm, that one Paulus Thebius was the first beginner of that way; which thing we also confirm, not only in name, but also in opinion.” And anon he addeth, that Paulus, forsaking the city, being thereto enforced for fear of torments under the persecutors Decius and Valerianus, departed into the wilderness, where he found a cave, and lay hid therein until he was found out by St Antony2 The

[1 See above, page 113, note 5.] [2 Inter multos seepe dubitatum est, a quo potissimum monachorum]

[eremus habitari ceepta sit. Quidam enim altius repetentes, a beato]

[Elia et Johanne sumsere principium: quorum et Elias plus nobis]

[videtur fuisse quam monachus; et Johannes ante prophetare ccepisse]

[quam natus sit. Alii autem, in quam opinionem vulgus omne con-]

[sentit, asserunt Antonium hujus propositi caput; quod ex parte verum]

[est. Non enim tam ipse ante omnes fuit, quam ab eo omnium]

[incitata sunt studia. Amathas vero et Macarius, discipuli Antonii, e]

[quibus superior magistri corpus sepelivit, etiam nunc affirmant Paulum]

[quendam Thebzum principem istius rei fuisse, non nominis: quam]

[opinionem nos quoque probamus.Sub Decio et Valeriano perse-]

emperors Decius and Valerianus governed the empire about the year of the Lord 260; but it is said that St Antony died, when he was an hundred and five years old, in the year of our Lord 360. St Augustine, who in his 80. epistle to Hesychius witnesseth of his own time, how that he lived in the year of our Lord 4202, (but Eutropius and Beda report, how that he died in the year of our Lord 430;%) in the thirty and one chapter of the manners of the catholic church, reciting the manners and institutions of the monks in his time, reporteth such things as are very far from the orders and institutions of our monks now-a-days’. In the time of Justinian the emperor, who made certain laws of monks and monasteries, there lived one Benet, whom many of the monks now-a-days do call father, whose life I will recite unto you out of Tritten-heymius, who died about fifty years since, to the intent you may understand what power and dignity they obtained in process of time, who at the beginning were contemned and of none authority. “Benet, abbot of Cassina,” saith he, first founder, beginner, and governor, of the monks in the west, wrote in eloquent style and with grave judgment the rule for monks, in one book which beginneth, Give ear, Ὁ my son, to my precepts, ὅσο.” and it containeth threescore and thirteen chapters, He died in the year of our Lord 542. But Marianus Scotus supposeth, that he died in the year of our Lord 601, in the last year of the emperor Maurice.” He writeth also of twenty

[motiorem et secretiorem secessit (Paulus).ad montium deserta]

[confugiens… tandem reperit saxeum montem; ad cujus radicem haud]

[procul erat grandis spelunca, que lapide claudebatur…Igitur ada-]

[mato habitaculo, omnem ibidem in orationibus et solitudine duxit]

[xtatem.—Hieron. Vita S. Pauli Eremite. Opp. Tom. 1v. par. 2. coll.]

[69 70. Par. 1706. ] [3 a nativitate autem Domini hodie computantur anni ferme quad-]

[ringenti viginti.—August. Ep. Lxxx. Hesych. Opp. Tom. 11. fol. 69.]

[col. 4. Par. 1531.] [4 Eutropius de Gestis Roman. Lib. x1v. p. 183. Basil. 1532. Beda]

[de Temp. Ratione. Opp. Vol. vi. p.317. ed. Giles. Lond. 1843. Augus-]

[tine died 28 August. A.D. 430, aged 76 years.—Mosheim, Εἰ. H. Vol. 1.]

[Ρ. 338, note 2. ed. Soames. ] [5 Aug. Opp. Tom. 1. fol. 161. col. 4.] [6 John Trithemius, or de Trittenheim, a celebrated abbot of the]

[Benedictine order, was born at Trittenheim in the diocese of Treves,]

[A.D. 1462, and died 1516.—Mosheim, E. H. Vol. m1. p. 50. ed. Soames. ] [7 Benedictus dux et princeps monachorum, ac regulars vite insti- 33—2]

orders of monks that were under Benet’s rule!. Of St Benet’s order there have been eighteen popes in the see of Rome, cardinals above two hundred, archbishops in divers churches to the number of one thousand six hundred, bishops almost four thousand?2, famous abbots, who excelled in life, doctrine, and writings, fifteen thousand seven hundred, of such as are canonized fifteen thousand six hundred? And, that I may not recite many other orders of monks, it is known, that the mendicant monks and friars, being the faithful, diligent, and valiant Roman champions of the pope and the spiritual monarchy?, were confirmed by Honorius about the year of our Lord 1222.

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