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Certain sermons preached before the Queens Majesty, and at Pauls crossCertaine sermons preached before the Queenes Maiestie, and at Paules crosseJohn Jewel, 1583

Sermon

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Haggai. 1. §2Thus speaketh the Lord of hosts saying, This people say, The time is not yet come that the Lords house should be builded. §3Then came the word of the Lord by the ministry of the prophet Haggai, saying, §4Is it time for your selves to dwell in your ceiled houses, and this house lie waste?

Aggaeus. 1. §2Thus speaketh the Lord of hostes saying, This people say, The time is not yet come that the Lords house should be builded. §3Then came the word of the Lord by the ministery of the prophet Hagge, saying, §4Is it time for your selues to dwell in your seiled houses, and this house lie waste?

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These words be written in the first Chapter of the Prophet Haggai. For better understanding whereof, I must call to your remembrance the story of that time, upon occasion whereof, these words were spoken.

THese words be written in the first Chapter of the Prophet Aggaeus. For better vnderstandyng wherof, I must call to your remembrance the storie of that time, vpon occasion wherof, these words were spoken.

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Almighty God being for many and sundry causes highly displeased with his people the Jews, after he had chastened them many ways, and saw none amendment, at the last gave them over into the hands of their enemies, and suffered both the king and all the people of the country to be carried away prisoners into Babylon, where they continued in misery the space of seventy years. In the mean season, their country partly lay waste, and grew full of wild beasts: partly was inhabited by foreigners:

Certain sermons preached before the Queens Majesty, and at Pauls crossCertaine sermons preached before the Queenes Maiestie, and at Paules crosseJohn Jewel, 1583

Sermon

94 passagespart 1 of 3

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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:97img 35§4

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After fifty years, king Cyrus showed favour towards his people, & did licence them to depart home again. But as they were about the building, upon occasion of complaint of their enemies, the whole work was stayed. At y• length, after 70. years, God remembered his promise and mercy, and stirred up the heart of king Darius king of Persia, who had then conquered the Chaldees, to licence the Jews to depart home again into their country, and to reedify their City and Temple. This king Darius (as the Rabbins, or Doctors of the Jews, and most part of learned men conjecture) was son unto the king Assuerus, begotten of the good Lady Queen Esther, which Lady Esther he married after he had embased, & divorced from him the proud and stubborn Queen Vashti. This was Gods marvellous providence, by that means twice to deliver his people. First, by the good Lady Esther, from the tyranny of Haman, as it appeareth by the story: and after, by her ¹child Darius clearly to deliver them, and to discharge them out of their enemies hands for ever.

After fiftie yeres, king Cyrus shewed fauour towardes his people, & did lycence them to depart home agayne. But as they were aboute the building, vpon occasion of cōplaint of their enemies, the whole worke was stayed. At y• length, after 70. yeeres, God remembred his promise and mercy, and stirred vp the heart of king Darius king of Persia, who had then conquered the Chaldees, to lycence the Iewes to depart home agayne into their countrie, and to reedifie theyr Citie and Temple. This king Darius (as the Rabbines, or Doctors of the Iewes, and most parte of learned men coniecture) was sonne vnto the king Assuerus, begotten of the good Ladie Queene Hester, which Ladie Hester he maried after he had imbased, & diuorced from hym the prowd and stubborne Queene Vasthi. This was Gods marueylous prouidence, by that meanes twice to deliuer his people. Fyrst, by the good Lady Hester, from the tyranny of Hamā, as it appeareth by the storye: and after, by her ¹child Darius cleerely to delyuer them, and to discharge them out of their enemies handes for euer.

1Ester. 3.

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They saw they had many enemies on every side, the matter it self was marvellous weighty, and to their judgements almost impossible. They had begun before under king Cyrus, and because, the matter was then dash, and their enemies prevailed against them, they were utterly discouraged and cast into despair. Wherefore god spake to them by the Prophet Haggai, Is it time for your selves to dwell in your ceiled houses, and this house lye wast? Have you found le assure to set up & furnish your own house, & can you neglect the restoring of my house? My house (I say) in which my Law hath been read and preached to you, where your Fathers have made me sacrifices, towards which house you turned your faces, whensoever you prayed unto me in Babylon, and were heard? Therefore saith the Lord. Ye have sown much ⟨image 37⟩& bring in little: ye eat, but yet have not enough: ye looked for much, & lo, it came to little: and when you brought it home, I did blow it out. You set your joy upon vain things, and the same shall deceive you.

They saw they had many enemies on euerie side, the matter it selfe was marueylous weightie, and to their iudgementes almost impossible. They had begunne before vnder kynge Cyrus, and because, the matter was then dashe, and their enimies preuayled against them, they were vtterly discouraged and cast into dispayre. Wherefore god spake to them by the Prophet Aggaeus, Is it time for your selues to dwel in your seeled houses, and this house lye wast? Haue you found le asure to set vp & furnish your owne house, & can you neglect the restoring of my house? My house (I say) in which my Lawe hath bene read and preached to you, where your Fathers haue made mee sacrifices, towardes which house you turned your faces, whensoeuer you prayed vnto me in Babylon, and were heard? Therfore sayth the Lord. Ye haue sowen much ⟨image 37⟩& bring in litle: ye eate, but yet haue not ynough: ye looked for much, & loe, it came to litle: and when you brought it home, I dyd blow it out. You set your ioye vppon vaine things, and the same shal deceiue you.

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Touching the first part, I shall not need many words, for God hath in our days sufficiently revealed, and we have seen the state of the Church in time past. And indeed, the errors & abuses have been so gross, that who so cannot see them with his eyes, yet may feel and grope them with his fingers. Yet, because I know some are not throughly persuaded herein, but think that the church of Rome hath evermore been pure and without spot: and, some others in their writings call it the rule of the trueth, that whatsoever that Church saith, whatsoever it be, must needs be true: as Sylvester saith, it is ¹Infallibilis regula, a rule that never deceiveth. Some set it above the word of god, as the same Sylvester. A doctrina Ecclesiae Romanae & Romani Pontificis sacra scriptura robur trahit & authoritatē. The holy scripture taketh force & authority of yt doctrine of the church & Bishop of Rome. And as Cusanus: Sequuntur ²Scripturae Ecclesiā, & non è conuerso. The scriptures follow the church, & not on the contrary part, that church followeth y• scriptures. Others say, Impossibile haereticari, &c. It is not ⟨image 38⟩possible he should fall into heresies which followeth the church of Rome: some others say that if christ & his Apostles were alive, they were not able to rule the church in better sort, then it is now ruled, by the Pope and his Cardinals. Thus some school doctors have written, I am able to allege mine authors. Therefore I must of force stand upon this matter a little not because I think it needful, but y• all men may be satisfied,

Touching the first parte, I shall not neede many wordes, for God hath in our dayes sufficiently reuealed, and we haue seene the state of the Church in time past. And indeed, the errors & abuses haue bene so grosse, that who so cānot see them with his eyes, yet may feele and grope them with his fingers. Yet, because I knowe some are not throughly perswaded heerein, but thinke that the church of Rome hath euermore bene pure and without spot: and, some others in their writinges call it the rule of the trueth, that whatsoeuer that Church sayth, whatsouer it be, must needs be true: as Siluester sayth, it is ¹Infallibilis regula, a rule that neuer deceiueth. Some set it aboue the word of god, as the same Syluester. A doctrina Ecclesiae Romanae & Romani Pontificis sacra scriptura robur trahit & authoritatē. The holy scripture taketh force & authority of yt doctrin of the church & Bishop of Rome. And as Cusanus: Sequuntur ²Scripturae Ecclesiā, & non è conuerso. The scriptures follow the church, & not on the contrary part, yt church followeth y• scriptures. Others say, Impossibile haereticari, &c. It is not ⟨image 38⟩possible he should fall into heresies whiche foloweth the church of Rome: some others sai yt if christ & his Apostles were aliue, they were not able to rule the church in better sort, then it is now ruled, by the Pope and his Cardinalles. Thus some schoole doctors haue written, I am able to aleadge mine authors. Therfore I must of force stād vpō this matter a litle not because I think it needfull, but y• al men may be satisfied,

1Siluest. Prierias contra Lutherum
2Epist. 2. ad Bohemos.

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And, where saith Christ, (I beseech you consider) where saith Christ, this horrible desolation should be? among y• turks or Jews? no, but in the holy place. Where shall the son of man scarcely find faith? where shall the very elect stand in doubt what they may believe? among the heathens or infidels? No, but in the church, Where saith S. Peter shall be the masters of lies, where saith Daniel, shall the truth be trodden down? where saith S. Paul, shall the man of sin perch, & settle, & behave himself as if he were very god? among the heathen? No, no good brethren, but in templo Dei, In the Temple of God, in the very Church among them that should bear the name of Christ. But, forasmuch as it cannot be doubted among christian men, that Christ & his Apostles appointed the church in their time in such sort, as no better could be devised, let us compare the church of late time to yt original, as the use is, in trying of measures, where, in trial whether is true or false, ye have evermore recourse to the standard. For if there be any fault, whatsoever it be, the standard will bewray it. This order Christ himself used with the priests & Pharisees, saying, Domus mea ¹domus orationis vocabitur, My house shall be called the house of prayer. But you have gone from the pattern or original, & you have made it a ⟨image 39⟩harbour for thieves. And whereas the contention stood upon divorce, Christ called them to the first original, A principio non fuit sic, From the beginning it was not so: they twain shall be one flesh. And S. Paul, when the holy mystery ²of the Lords Supper was abused, called them home to the first institution, I have received of the Lord, that which I also have delivered unto you. By this standard Christ reproved ³the Sadducees: Erratis, nescientes Scripturas, You err, not knowing the Scriptures. And ⁴by the same he confuted the Devil, when he came to tempt him, Soriptum est, It is written. This standard shall be able to warrant us, if ⁵we can say truely, Scriptum est. For as the learned father Irenaeus sayth, Scriptura est basis & fundamentum fidei nostrae: The Scripture ⁶is the pillar & foundation of our faith. It is rashness to believe without the warrant or direction of the Scriptures. It is not devotion, nor catholic faith, but foolish rashness.

And, where saith Christ, (I beseech you consider) where saith Christ, this horrible desolation should be? among y• turks or Iewes? no, but in the holy place. Wher shal ye son of man scarsely finde faith? wher shall the very elect stande in doubt what they may beleeue? amōg ye heathēs or infidels? No, but in the church, Wher saith S. Peter shalbe ye masters of lies, wher saith Daniel, shall the truth be troden downe? where sayth S. Paul, shal ye mā of sin perch, & settel, & behaue himself as if he were very god? among the heathen? No, no good brethren, but in templo Dei, In the Temple of God, in the very Church among thē that should beare the name of Christ. But, forasmuch as it cannot be doubted among christian men, that Christ & his Apostles appointed ye church in their time in such sort, as no better could be deuised, let vs cōpare the church of late time to yt original, as the vse is, in trying of mesures, where, in tryal whether is true or fals, ye haue euermore recourse to the standard. For if ther be any falt, whatsoeuer it be, the standerd wil bewray it. This order Christ himselfe vsed with the priests & Pharises, saying, Domus mea ¹domus orationis vocabitur, My house shall bee caled the house of praier. But you haue gone frō the paterne or original, & you haue made it a ⟨image 39⟩harbour for theeues. And whereas the contention stoode vpon diuorse, Christ called them to ye first original, A principio non fuit sic, From the beginning it was not so: they twayne shall be one flesh. And S. Paul, when the holy mysterie ²of the Lordes Supper was abused, called thē home to the first institutiō, I haue receiued of the Lorde, that which I also haue deliuered vnto you. By this standerde Christ reproued ³the Sadduces: Erratis, nescientes Scripturas, You erre, not knowing the Scriptures. And ⁴by the same hee confuted the Deuil, when hee came to tempt him, Soriptum est, It is written. This standerd shall bee able to warrant vs, if ⁵we can saye truely, Scriptum est. For as the learned father Irenaeus sayth, Scriptura est basis & fundamentum fidei nostrae: The Scripture ⁶is the pillar & foundation of our faith. It is rashnesse to beleeue without the warrant or direction of the Scriptures. It is not deuotion, nor catholique faithe, but foolish rashnesse.

1Mat, 21.
2Mat 19.
31. Cor. 11.
4Mat. 2.
5Mat. 4.
6Iren. lib. 3. cap. 1.

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The Apostles were married (as Ignatius and Ambrose witness) & so were others the ministers of the Church after them, as it is well known, for 1000. years after Christ. To hold good this original, there have been certain Canons set down, Si quis do•uerit sacerdotem sub obtentu ¹religionis, propriā uxorem contemnere, anathema sit. If any man teach that a priest, for colour of religion should contenn• his wife, let him be accursed. And the general council holden at Gangra, as it is set down also by Gratian, If any put difference between the priest that is married, ²by reason of his marriage, that he should not ⟨image 40⟩offer, & for that cause cometh not to his offering, he is accursed: yet pope Hildebrand one of the later fathers, decreed & commanded, that no man should hear such priests Mass, that had a wife: but caused their tenth to be burnt, their prayers & blessings to be holden as curses, and the sacrament which they had consecrate, to be spit at, and trodden under mens feet.

The Apostles were maried (as Ignatius and Ambrose witnes) & so were others ye ministers of the Church after them, as it is wel knowne, for 1000. yeres after Christ. To hold good this originall, there haue bene certayne Canons set downe, Si quis do•uerit sacerdotem sub obtentu ¹religionis, propriā vxorem cōtemnere, anathema sit. If any man teach yt a priest, for color of religiō should contēn• his wife, let him be accursed. And ye general coūcel holden at Gāgra, as it is set downe also by Gratian, If any put differēce betwene the priest that is maryed, ²by reson of his mariage, that he should not ⟨image 40⟩offer, & for that cause cōmeth not to his offring, he is accursed: yet pope Hildebrand one of the later fathers, decreed & cōmanded, that no man should heare such priests Masse, that had a wife: but caused their tenth to bee burnt, their prayers & blessings to be holden as curses, and the sacrament which they had consecrate, to be spit at, and troden vnder mens feete.

1Distine. 28. Si quis.
2Dist. •8. Si quis discernit

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And as touching the Mass, if there be any man here that hath any good opinion of it, and is also learned and able to judge, let him think with himself, what Doctor or father in the Primitive Church ever used, or taught us to use a private Mass: what Doctor or Father ever heard of 10. 20. or 30. Masses in one Church said at one time: what Father or doctor ⟨image 42⟩ever taught the Priest to communicate for other? Chrysostom noteth, it is an error to say. y• Sacraments received of one, may do good ¹to others, that receive them not. What Father or Doctor ever taught, that hoc facite, was hoc sacrificate? What Doctor or Father ever taught us, that the bread is transubstantiate into Christs body? I assure you that word was never heard of, until now within little more then 300. years under Innocentius the third. What Father or Doctor taught us, that there remain accidentiasine subiecto? that Christs body is in a C. thousand places at once, that the Priest should hold the bread over his head, and turn his back to the people? that the Sacrament should be hanged up in a canopy for the people to adore? What father ever taught us, that their communion bread should be round, because the earth is round? That the Priest should kiss the Altar, because Judas kissed Christ? that he should wash his fingers, because Pilate washed his hands? That he should knock his breast, in token of the thieves repentance upon the Cross? Those things have been written by Durande, Bonaventure, and Innocentius, and others like of late time: but the Fathers in the Primitive Church never heard of them.

And as touching the Masse, if there be any man here that hath any good opinion of it, and is also learned and able to iudge, let him thinke with himselfe, what Doctour or father in the Primitiue Churche euer vsed, or taught vs to vse a priuate Masse: what Doctour or Father euer hearde of 10. 20. or 30. Masses in one Church said at one time: what Father or doctor ⟨image 42⟩euer taught the Priest to communicate for other? Chrisostome noteth, it is an errour to say. y• Sacramēts receiued of one, may do good ¹to others, that receiue them not. What Father or Doctor euer taught, that hoc facite, was hoc sacrificate? What Doctour or Father euer taught vs, that the bread is transubstātiate into Christes bodie? I assure you that worde was neuer hearde of, vntill nowe within litle more then 300. yeeres vnder Innocentius the thirde. What Father or Doctor taught vs, that there remaine accidentiasine subiecto? that Christes body is in a C. thousand places at once, that the Priest should holde the bread ouer his head, and turne his backe to the people? that the Sacrament shoulde bee hanged vp in a canopie for the people to adore? What father euer taught vs, that their communion bread shoulde be rounde, because the earth is rounde? That the Priest shoulde kisse the Altar, because Iudas kissed Christ? that he should wash his fingers, because Pilate washed his handes? That hee shoulde knocke his breast, iu token of the theeues repentance vpon the Crosse? Those thinges haue bene written by Durande, Bona•enture, and Innocentius, and others like of late time: but the Fathers in the Primitiue Church neuer heard of them.

1Hom. 40 in 1. ad Cor.

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I know many men are offended to hear the Pope pointed out for Antichrist, and think it an uncharitable kind of doctrine: therefore ⟨image 43⟩I refrain to use any such names, and only will report to you of other, by what tokens Antichrist, when he cometh, may be known Gregory, as it were in the spirit of prophecy, writing ¹against John bishop of Constantinople, saith Rex superbiae propè est, & (quod dici nefas est) Sa, cerdotum est praeparatus exercitus: The king of pride is at hand, & (which is unlawful to be said) an army of priests is prepared, By these tokens, saith Gregory, you may know him: he shall be the prince of pride, and he shall have an army of priests to wait upon him. In another place he saith. Quisquis see universalem sacerdotem ²vocat, vel vocari desiderat, in elation sua Antichristum praecurrit Whosoever calleth himself the universal priest, or desireth so to be called, in the pride of his hart is the forerunner of Antichrist. These words were written by Gregory more then 900. years since.

I knowe many men are offended to heare the Pope pointed out for Antichrist, and thinke it an vncharitable kinde of doctrine: therefore ⟨image 43⟩I refraine to vse any such names, and only wyl reporte to you of other, by what tokens Antichrist, when he commeth, may bee knowne Gregorie, as it were in the spirit of prophesie, writing ¹against Iohn bishop of Constantinople, saith Rex superbiae propè est, & (quod dici nefas est) Sa, cerdotum est praeparatus exercitus: The king of pride is at hand, & (which is vnlawful to be said) an army of priests is prepared, By these tokens, saith Gregorie, you may know him: hee shalbe the prince of pride, and he shal haue an army of priestes to wayte vpon him. In another place he saith. Quisquis se vniuersalem sacerdotem ²vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit Whosoeuer calleth himself the vniuersal priest, or desireth so to be called, in the pride of his hart is the forerunner of Antichrist. These words were written by Gregorie more then 900. yeeres since.

1Greg. lib. 4. epist. 38.
2Greg. lib. 6. epist. 30.

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Some man will say, that for unity sake it is meet, that some man be named head of the church But Gregory saith, Siquantitatē vocis perpendimus, ¹duae sunt sillabae: Sipondus iniquitatis, universa pernicies. If we weigh the quantity of the word, it standeth in two syllables: if we consider the weight of the wickedness, it is an universal destruction. Unto Anastasius the Bishop ²of Antioch, he writeth thus, To dissemble the injury don to your honour, if one bishop be called universal, then if that one universal bishop fall, the whole universal church goeth to ground. Therefore Francisons Zabarella, a Canonist, seeing the great inconveniences that grew hereof, saith, the popes do now whatsoever they list to do yea although it be unlawful, & are become more than god. Hereof hath followed infinite errors: for the Pope hath in uaded & entered upon all the right of the inferior Churches: so that the inferior Bishops may go for nought, and unless God help the state of the Church, the universal ⟨image 44⟩church is in danger. In consideration of this great danger which hereby groweth to the whole church. Gregory saith to John the Bishop of Constantinople, Tu quid Christo universalis Ecclesiae ³capiti in extremi judici• dicturus es examine, qui cuncta eius membra tibimet conaris universalis appellation supponere? What answer wilt thou make at the trial of the last judgement unto Christ the head of the universal Church, which thus by the name of universal Bishop seekest to make all his members subject unto thee? This decay of the church, the old Catholic Fathers foresaw in their time. When Constantinus yt Emperor endowed the church with lands & possessions, they say there was a voice of Angels heard in the air, saying, Hodiè venenum infunditur in Ecclesiam, ⁴This day poison is poured into the Church. If there were poison poured into the Church then, I doubt there was never Treacle poured into it since. This we see that from that time she hath done worse and worse. Augustine findeth fault with the multitude of Ceremonies, and sayeth the Church in his time was in worse case by mans devises, then was the Church of the Jews. Bernard said, There is no part sound in the Clergy. And again, They which choose the first places in the Church, are chiefest in persecuting Christ. And againe, Non doctores, ⟨image 45⟩sed seductores: non pastores, sed impostores: non praelati, sed Pilati.

Some man wyll say, that for vnitie sake it is meete, yt some man be named head of the church But Gregory saith, Siquantitatē vocis perpendimus, ¹duae sunt sillabae: Sipondus iniquitatis, vniuersa pernicies. If we weigh the quātity of the word, it standeth in two sillables: if we consider the weight of the wickednes, it is an vniuersal destructiō. Unto Anastasius the Bishop ²of Antioch, he writeth thus, To dissemble the iniury don to your honor, if one bishop be caled vniuersal, thē if yt one vniuersal bishop fal, the whole vniuersall church goeth to grounde. Therefore Francisons Zabarella, a Canonist, seeinge the great inconueniences yt grew hereof, saith, the popes do now whatsoeuer thei list to do yea although it be vnlawful, & ar become more thē god. Herof hath folowed infinit errors: for the Pope hath in uaded & entred vpon al the right of the inferiour Churches: so that the inferiour Byshops may go for nought, and vnlesse God helpe the state of the Church, the vniuersal ⟨image 44⟩church is in danger. In consideration of this great danger which hereby groweth to ye whole church. Gregorie saith to Iohn the Boshop of Constantinople, Tu quid Christo vniuersalis Ecclesiae ³capiti in extremi iudici• dicturus es examine, qui cuncta eius membra tibimet conaris vniuersalis appellatione supponere? What answer wilt thou make at the trial of the last iudgement vnto Christ the head of the vniuersal Church, which thus by the name of vniuersall Bishop seekest to make all his members subiect vnto thee? This decay of the church, the olde Catholique Fathers foresaw in their time. When Constantinus yt Emperor endowed the churche with landes & possessions, they saye there was a voyce of Angels heard in the ayre, saying, Hodiè venenum infunditur in Ecclesiam, ⁴This daye poyson is powred into the Church. If there were poyson powred into the Church then, I doubt there was neuer Triacle powred into it since. This we see that from that time shee hath done worse and worse. Augustine fyndeth faulte with the multitude of Ceremonies, and sayeth the Churche in hys time was in worse case by mannes deuises, then was the Churche of the Iewes. Bernarde sayde, There is no parte sounde in the Cleargie. And agayne, They which chuse the first places in the Church, are chiefest in persecuting Christ. And againe, Non doctores, ⟨image 45⟩

1Greg. lib. 6: epist. 30.
2Lib. 6. epist. 24.
3Lib. 4. epi. 38.
4Joh. de parisiis cap. 22. in vita Siluesti.Ioh. de parisiis cap. 22. in vita Siluesti.

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What should I hold you with calling the fathers to witness in this matter: they themselves that have been proctors for the Church of Rome, are contented sometimes to acknowledge, that they have forsaken the original. Latomus findeth fault that the Lords supper was ministered to the people in one kind only. Abbas Panormitane, Faber, Pius secundus, found fault with the forbidding of priests marriage. Ex agamia (saith Faber) multi lapsisunt in pedicas diaboli. Many have fallen into the snares of the devil, by forsaking marriage. And further, expresseth the mischievous purpose of those which brought such ordinance into the Church, by a similitude saying, ar•neae texunt subtiliaretia &c. Spiders weave their webs so small and fine, that they may scarcely be seen: if any thing fall into them, they first set upon the head thereof, & so take away all sense & feeling. Albertus Pighius confessed there were errors & abuses in the mass: I will say nothing of their life. Some of themselves say that they succeed Peter in place, but Judas in life. Boniface being himself a bishop, said, In old time we had treene chalices & golden priests, but now we have treen Priests, and golden Chalices. And Adrian ⟨image 45⟩being also a Bishop, said, Succedimus non Petro in docendo, sed Romulo in parricidio. We succeed not Peter in teaching, but Romulus in slaughter of our brethren.

What should I hold you with calling the fathers to witnes in this matter: they themselues that haue bene proctors for ye Church of Rome, are contented sometimes to acknowledge, that they haue forsakē the original. Latomus findeth fault that ye Lords supper was ministred to the people in one kinde only. Abbas Panormitane, Faber, Pius secundus, founde falt with ye forbidding of priests marriage. Ex agamia (saith Faber) multi lapsisunt in pedicas diaboli. Many haue fallen into the snares of the deuill, by forsaking mariage. And further, expresseth the mischiuus purpose of those which brought such ordinance into the Church, by a similitude saying, ar•neae texunt subtiliaretia &c. Spyders weaue their webs so smal and fine, that they may scarcely be seene: if any thing fall into them, they first set vpon the head therof, & so take away all sense & feeling. Albertus Pighius confessed there were errors & abuses in the masse: I will saye nothinge of their life. Some of themselues say that they succeed Peter in place, but Iudas in life. Boniface being himself a bishop, said, In old time we had treene chalices & goldē priestes, but now we haue trene Priestes, and golden Chalices. And Adrian ⟨image 45⟩being also a Bishop, said, Succedimus non Petro in docendo, sed Romulo in parricidio. Wee succeed not Peter in teaching, but Romulus in slaughter of our brethren.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Prayers.