the vnablenesse of our workes 1184. The meaning of the place eod Of the works of darknes of the spirit eod How they know not God that deny him in deedes eo Vvorld what the world signifieth here 1185 Why it is called of Paule preseÌ„t euil eo Of the disputers of this world eod The meaning of the place eod Vvormeâ— how Christ compareth himselfe to a worme 1168 Vvormewood Compared to false teachers c. eod Vvorship what is ment by worship 1187. How God only is to be worshipped 1188 Of the worshipping of Saints eod Vvrath what wrath is in God eod Vvritten so much as is necessary for our our saluation eo What it is to be written in the earth 1189. Who are written in the book of life 1190 Y. Yeare how it is as it was in the olde time 1190 How the yeare was diuided 1191. Yoke how the yoke of Christ is vnderstood eod What the yoke of seruitude is 1192. What this yoke signifieth eod What the yoke of transgression is eod What is ment by the yoke in this place eo Yron furnace what is ment thereby eod Z. Zachary how he his wife are iust 1193 Zeale A definition thereof 1194. FINIS ¶ Common places with their expositions collected and gathered out of the workes of diuers singular Writers And brought Alphabeticallie into order AARON How long Aaron was before Christ. AAron the sonne of Amram nephew to Leuy and brother to Moses was borne about the yeare before Christs incarnation 1609. at what time as Amenophis was king of Aegypt Lanquet How Aaron is a figure of Christ. And he stood betwéene the dead ¶ Aaron is héere a figure of Christ which is the mediatour betwéene God and the Church which restraineth the iust vengeance of God for the sinnes of the world which helpeth the chosen when they be in miserie T. M. A comparison betweene Aaron and Christ. Aaron was in nature a perfect man and so was Christ and more excellent in propertie being without sinne Aaron ministred not for the peoples sake but for his owne also being a sinner Christ for the people onelie himselfe néeding nothing Aaron offered Sacrifice but other things none of his owne Christ offered his Sacrifice his owne and himselfe c. Deering What Aarons Bels signified As Aaron with his succession was a liuelie figure of our Sauiour Christ Iesu who is the high Priest for euer after the order of Melchisedech by whom they had all a full perfect saluation that by him do come to God liuing alwaies to this end that he maie appeare in the sight of God for vs. So the golden Bels that he was commanded to haue in the hem of his Tunicle did signifie the earnest liuelie preaching of the Gospell whereby Christ our sauiour and his Apostles did waken the world out of the sléepe of death as all good faithfull ministers of the Church following his example and the example of the Apostles ought to doe So doth Origen expound it saieng Let also the high souereigne Priest haue bels about his garment that when he goeth into the holie place he maie giue a sound and not enter into it with silence And these Bels that ought alwaies to ring are put in the hem of his Tunicle which as I beléeue is done to this end that thou shouldest neuer hold thy peace of the latter daies and of the end of the world but thou shouldest alwaies ring of it according to that that is said RemeÌ„ber the end thou shalt liue 1. Veron ABADDON How it is the right name both of Satan and of the Pope WHose name in Hebrew is Abaddon ¶ Abad in Hebrew signifieth to destroie whereof commeth Abaddon as ye would say a destroier or destroieng in Gréeke ApollyoÌ„ For in Gréeke Apollyon signifieth the same yâ— Abaddon doth in Hebrew The old translator in latin hath added Habens nomen exterminans that is to saie in English Hauing the name of destroier For Iohn wrote in Gréeke and passed for no more but to be vnderstood of them that knewe the Gréeke And yet it must not séeme against reason that the auncient translator was desirous to haue the latine men knowe what Apollyon signifieth to the ende that all men might beware of Antichrists wiles For this name agreeth verie fitlie to Satan and to Antichrist his sonne For like as Satan is a murtherer from the beginning Iohn 8. ver 44. and vndid all mankinde with his naughtinesse euen so hath Antichrist with the venime of his errours led awaie an innumerable multitude of men into deadlie yea spéedie destruction In which respect Paule tearmeth him the child of perdition 2. The. 2 a. ver 3. And Christ saith A theefe commeth not but to steale to murder to destroie Iohn 10. b. ver 10. Marl. vpon the Apo. fo 134. ¶ Abaddon that is destroier for Antichrist the son of perdition destroieth mens soules with false doctrine and the whole world with fire and sword Geneua ABHOMINABLE Who be abhominable ANd the Abhominable ¶ He tearmeth them Abhominable who after the knowledge of the truth do not onelie slide backe from it by Apostasie but also become most deadlie enimies therof biting blaspheming it with their currish chaps finallie abhorre the truth are likewise abhorred of God who is the truth For Abhominable signifieth anie thing that the stomacke loatheth or abhorreth Concerning such loathlie abhominable creatures looke M. t. 12 d. ver 45. Heb. 6. a. ver 4. 5. 6. 7. 8. and 2. Pet. 2. ver 20. 21. 22. Therefore we must regard not what pleaseth the world but what pleaseth God least we vouchsafe chiefe honour vpon those whom God doth worthilie abhorre For saith Mâ—rlarat this saieng of our Sauiour is well knowne That which is highlie in the fauour of men is abhominable before God Marl. vpon the Apoc. fol. 289. ¶ Abhominable They which iest mocke at religion Geneua ABHOMINATION OF DESOL Hovv this place of Daniel is vnderstood THese words of Christ Daniel are diuerslie applied Origen in Mat. Tract 29. saith thus Antichrist is the abhomination of desolation S. Chrysost. in opere imperfecto hom 44 saith This Antichrist is called the abhomination of desolation for yâ— he shall cause the soules of manie Christians to be desolate forsaken of God Greg. Nazianzenus saith Antichrist shall come in the desolation of the world for he is the abhomination of desolation S Hierom in Mat. cap. 24. saith By the abhomination of desolation we maie vnderstand all peruerse doctrine he saith also the abhomination of desolation shal stand in the Church vntill the consummation of the world lewel fol. 446. ¶ This Abhomination yâ— Daniel speaketh of was the wickednes Idolatrie of the Iewes wherewith almost all the whole nation was infected It is called abhomination which is as much to saie as lothlines because God lothed it as a most silthie thing it was
parcels of one selfe same church of which the one is alreadie gone to that dwelling of heauen the other doth follow euerie daie vntil that at the last in the end of the world they shall bee both ioyned together liue euerlastinglie in blisse with Christ our Sauiour Musculus fol. 255. Who is the true head of the true church And he hath made subiect saith the Apostle all things vnder his féete he speaketh of Christ and he hath giuen him to be the head ouer all things to that church which is his bodie the accomplishment of him which fulfilleth all things in all men Againe But let vs saith he follow the turth in loue and in all things grow in him which is the head that is to saie Christ in whome if the whole bodie be ioined and compact together in euerie ioint of aide and reliefe according to the working of euerie part in his proportion it maketh vp the increase of the bodie to the building vp of it selfe by charitie Againe You wiues be subiect vnto your own husbands as to the Lord. For the husband is the wiues head euen as Christ is also the head of the congregation and the same which ministreth saluation to the bodie And in an other place All thinges were created by him and for him and he is before all thinges by him all things haue their béeing and the first begotten of the dead that he might haue the preheminence How the church is vnspot'ed Albeit that Paule doe call the spouse of Christ vnspotted and not beraied with anie wrinkles or moules Yet doth it not followe that the faithfull sinne not as the vnskilfull Anabaptists chatter For then had Iohn bene a liar in writing If we saie we haue no sinne we deceiue our selues and the truth is not in vs. 1. Iohn 1. 8. And where as the same Iohn saith He that is of God sinneth not neither can sinne Iohn 3. 9. And whereas Saint Paule telleth vs that Christs Church is vnblameable The cause is this that although the godlie and the faithfull be sinners and do dailie offend yet notwithstanding their peace maker and bridegrome Iesus Christ laieth not their sinnes to their charge by reason of their wedding garment that is to saie of their beliefe in him Wherefore those that by this and such other like places doe gather with the Pelageans to proue the perfectnes of the church in this life they maie bée disproued without anie trouble c. Marl. vpon the Apoc. fol. 293. How the Church receiued not her first preaching of the Gospell from Rome Eusebius fol. 28. saith that Saint Marke the Euangelist first erected congregations and taught the Gospell at Alexandria Nicephorus saith that S. Marke went preaching ouer all Aegypt Libia and Sireni and Pentapolis the whole countrie of Barbarie in the time of the Emperour Tiberius which was at the least sixe yeares before Peter came to Rome Therefore it cannot be true that the Church receiued from Rome the first preaching of the Gospell How the Church is hidden In Helias time the Church was not knowne vnto men but vnto God onelie for else Helias would not haue said that he ws left alone And this is plaine inough by that which the text hath namelie that God saith Reliqui mihi I haue reserued to me 7000. Marke that he saith God hath reserued to himselfe to his owne knowledge as I doubt not but an hundred yeares agoe God had his 7000. in his proper places though men knew not thereof Bradford It is it saith S. Austen that is sometime darkned and couered with multitude of offences as with a Cloude Sometime in calmenesse of time appeareth quiet frée Somtime is hidden and troubled with waues of tribulations and temtations He bringeth foorth examples that oftentimes the strongest pillers either valiantlie suffered banishment for the faith or were hidden in the world Caluin in his insti 4. li. Chap. 2. Sect. 3. Obiection Where was your church in such and such yeares Aunswere I answere out of my Créede thus I beléeue that there hath bene is and shall be an holie catholike Church My senses cannot shew it and therefore I beléeue it It is not necessarie that we shall from time to time sée the church But we ought to beléeue from time to time that there is an holie church Scripture saith Thou art verilie a hidden God So the church is oftentimes hidden The husband of an hidden condition and the spouse of an hidden condition Christ was in the middest of them and they knew it not The church was in the middest of them and they knew it not c. How the Church is not aboue the word of God Obiection How can a man come to the knowledge of the word of God but as they be taught by the Church Aunswere The Church by premonstration declareth what is the word of God Ergo is the Church aboue the word of God This argument is not good No more then if you would say Iohn Baptist doth shew Christs coÌ„ming to the people Ergo Iohn Baptist is aboue Christ. Or as if I should shew the king to one who knew him not and tell him this is he by and by you shoulde say that I was aboue the king Hemmyng How the Church hath no authoritie to reforme the Scriptures The Scriptures of God hath authoritie to reforme the church but the church hath no authoritie to reforme the Scripture Christ reformed the errours of the church in his time by the Scriptures saieng vnto the Scribes Pharesies Scripâ—â—m est S. Paule reformed the Corinthians in his time foâ—â—â— vsing the holie communion by yâ— scriptures saieng I 〈…〉 you that thing that I receiued of the Lord Iewel against 〈…〉 How the authoritie of the church moued Saint Austen to beleeue in Christ. I would giue no credence saith S. Austen vnto the gospell if the authoritie of the catholike church did not moue me ¶ Gerson the chauncellour of Paris a right excellent famous man in his time doth in his second booke De vita spirituali like a discrete profound learned clarke saie that Saint Austen in this place taketh the Church for the primitiue congregation of those faithfull christen men that heard and sawe Christ and were his record bearers For when ther crept out diuerse sundrie Gospels in the church while the Apostles and Disciples of Christ were yet liuing they that had séene Christ himselfe and had heard his Apostles could testifie which were right and true and which were not Saint Austen before he was conuerted was an heathen man and a Philosopher full of worldlie wisdome vnto whom the preaching of Christ is foolishnesse saith S. Paule 1. Cor. 1. 18. And he disputed with blinde reasons of worldlie wisdome against the christen Neuerthelesse the earnest liuing of the christians according to their doctrine and the constant suffering of persecution and aduersitie for their doctrine sake moued him and
stirred him to beléeue that it was no vaine doctrine but that it must néeds be of God in the it had such power with it For it happeneth that they which will not heare the word at beginning are afterward moued by the holie conuersation of them the beléeue c. Read 1. Pet. 3. 1. 1. Cor. 16. Tin How the church is our Mother Christ is our Father as the Church his sponse is our Mother As all men naturallie haue Adam for their father Eue for their mother so all spirituall men haue Christ for their Father and the church for their mother And as Eue was taken out of Adams side so was the church taken out of Christs side whereout flowed bloud for the satisfaction and purging of our sinnes D. Harpsfield in the booke of Mar. fol. 1791. He shall not haue God to be his Father which acknowledgeth not the church to be his Mother Moreouer without the church saith Saint Austen be the life neuer so well spent it shall not inherit the kingdome of heauen ¶ This is not ment of the Popish Church but of the holie catholike or vniuersall Church which is the communion of Saints the house of God the citie of God the spouse of Christ the piller and staie of the truth out of this Church there is no saluation indeede N. Ridley How the Church is visible The Church is none otherwise visible then Christ was héere on earth that is by no exteriour pompe or showeâ— that setteth hir foorth commonlie and therfore to see hir we must put on such eies as good men put on to see Christ when he walked heere on earth for as Eua was of the same substaunce that Adam was of so was the Church of the same substaunce that Christ was of flesh of his flesh and bone of his bone as Paule saith Ephe. 5. 30. Looke therfore how Christ was visiblie known to be Christ when he was héere on earth that is by considering him after the word of God so is the Church knowen Bradford Markes whereby the Church is knowen The Church saith the Papists hath thrée markes vnitie antiquitie and consent These thrée saith the Aunswere maie be as well in the euill as in the good as well in sinne as in vertue as well in the Diuells church as in Gods Church As for example Idolatrie among the Israelites had all these thrée Chrisostome telleth plainlie that the Church is well knowen tantummodo per Scripturas alonelie by the Scriptures Bradford Master Caluine saith This honour is méete to be giuen to the word of God and to his Sacrraments that wheresoeuer we see the word of God trulie preached and God according to the same trulie worshipped and the Sacraments without superstion administred there we maie without all controuersie conclude the Church of God to be And a little after So much we must estéeme the word of God and his Sacraments that whersouer we may finde them to be there we certainelie know the Church of God to be although in the common life of men manie faults and errours be found Whitegift fol. 81. Of the Church of Antichrist the Pope The tyrannie of the Popes Church sheweth them not to be Christs Church The Church saith S. Hylarie doth threaten with vanishments and imprâ—onments and the compelleth men to beleeue hir which was exiâ—ed and cast into prison She hangeth on the dignitie of their fellowship the which was consecrated by the threatnings of persecutors she causeth priests to flée that was increased by the chasing away of Priests Shée glorieth that she is loued of the world the which could neuer be Christs except the world did hate hir To proue that the spirituall aâ—aiâ— and gorgeous apparrell that is vsed in the Popes Church doth not make the Church S. Barnard saith thus They be the Ministers of Christ but they serue Antichrist They go gorgeouslie araied of our Lords goods vnto whom they giue no honour And of these commeth the decking of harlots that thou seest dailie the game-plaiers disguisings and kings apparrell Of this commeth golde in their bridles in their saddles and in their spurres so that their spurres be brighter theÌ„ the Altars Of this commeth their plenteous wine presses and their full sellers belking from this vnto that Of this commeth their Tonnes of sweete wines Of this bée their bagges so filled For such things as these be wil they be rulers of the Church as Deacons Archdeacons Bishops and Archbishops c. D. Barnes fol. 2 6. Obiection Hath God saith the Papists forsaken his Church a thousand yeares and were all our fathers deceiued before Luther was borne such antiquitie vnitie and vniuersalitie was it al in errour c. Aunswere Was the world deceiued so manie hundred yeares Whie should it not The Lord ordeined that there should come an apostacie and generall fall from the saith of Christ that the world might be seduced with the man of sin whose age began in the Apostles time and shall not vtterlie die till the daie of Christ. Thus the Lord appointed and so let it be for all things are for his glorie Deering Of the vniuersall Church ¶ Looke Vniuersall CIRCVMCISION What circumcision doth represent CIrcumcission representeth the promises of God to Abraham on the one side and that Abraham and his séede should circumcise and cut of the lusts of their flesh on the other side to walke in the waies of the Lord. Tindale fo 6. There be two Circumcisions the one outward made in the flesh by mens hands cutting awaie a round péece of the skinne of the secret members And this Circumcision was not necessarie to saluation after the Gospell was openlie preached after Christs passion but was abrogated and left as indifferent and not necessarie to saluation The other Circumcision was the inward Circumcision by yâ— spirit of God by yâ— which yâ— who le bodie is mortified put away cléerelie by the spirit by faith in Christ. And this Circumcision is necessarie to saluation L. Ridley Circumcision is nothing of it self it signifieth yâ— blessed séede in which al nations are blessed And it signifieth yâ— circumcision of the hart which consisteth in yâ— spirit not in yâ— flesh D. Heynes The Nazares did contend no Nation to appertaine to the Church of God vnlesse they were circumcised Paule Barnabas said that all as well Gentiles as Iewes if they beléeue in Christ should be saued without circumcision D. Heynes Circumcision was the holie action whereby the flesh of the fore-skinne was cut awaie for a signe of the couenaunt that God made with men Or to describe it more largelie Circumcision was a marke in the priuie members of men betokening the eternall Couenaunt of God and was ordeined by God himselfe to testifie his good will towards them that were circumcised to warne them of regeneration and cleannesse and to make difference betwixt the confederates of God and other people or nations Bullinger fol. 355. What
the Harpe sing ye Psalmes with Lute and Instrument of ten strings ¶ Concerning these instruments Harpe and Lute we read oftentimes in the Scriptures and specially in the booke of Psalmes which instruments vndoubtedly were vsed in the Temple at Ierusalem in the seruice of God and namely at their singing of Psalmes For the Leuites did not sing their Psalmes onely with the voice of men and children as we doe but they ioyned with mens voices the swéete harmonie of musicall instruments and namely of the Harpe Lute Cymbales and Psalteries of ten strings These instruments as Iosephus writeth li. 8. Chap. 3. Salomon ordeined quadraginta milia fortie thousand which were made Ex. electro 1. of mixture of golde and siluer For Electrum is golde whereof the fift part is siluer mingled among the golde such a mixture is called Electrum And of that mettal were those instruments which Salomon did ordeine to be vsed in the Temple and were made of fine wood as our Harpes and Lutes be c. Ric. Turnar INTENT What the word signifieth and how it is defined INtent signifieth a motion of the minde whereby by some meane we tend to an ende As if a man should studye by giuing of giftes or by seruices to attaine vnto anye honour for the nature of things is of such sort that many thinges are so anexed togethers betwéene themselues that by the one is made a steppe to the other For by medicines and drinks we atteine to health By studies readings and teachers vnto wisedome wherefore an intent is an action of the will for it is his office to moue and stirre vp the minde And forsomuch as the will doth not perceiue the things that he desireth before that it hath the knowledge thereof it moueth not nor forceth the minde before knowledge which raigneth in the power of intelligence or vnderstanding it perceiueth both the ende and those thinges which serue to the ende and ministreth them vnto the will Therefore intent stirreth vp to the ende as to atteine by those things which vnto it are directed Let this be his definition A will tending vnto the ende by some meanes Will which is his general word is an act of the power that willeth The difference is taken of the obiect namely of the end and these things which are ordeined vnto it as now as touching Gedeon his intent was 〈…〉 of his will to keepe the memorie of the victorye giuen him by the Ephod he had madeâ— In wil therefore he comprehended at once both the ende and the meane c. Pet. Mar. vpon Iudicum fol. 152. Of good intents ¶ Looke before after the word Good INTERCESSION ¶ Looke Saints IN THE CHVRCH How it is an errour to say I beleeue in the Church SAint Cyprian in his exposition of the Apostles Créed saith He said not in yâ— holy Church nor in the remission of sins nor in the resurrection of the body For if he had added the preposition In then had the force of those clauses ben all one with the force of that that went before For in those words wherein our Beliefe touching the Godhead is set downe in God the Father in Iesus Christ his Sonne and in the Holy Ghost but in the rest where the speach is not of the Godhead but touching the creatures or mysteries the preposition is not added that we may say in the holy Church but that the holy Church is to bée beléeued not as we beléeue in God but as a Congregation gathered to God and that the forgiuenesse of sinnes is to be beleeued not that we ought to beleeue in the forgiuenenesse of sinnes and that the resurrection of the flesh is to beléeued not that we ought to beléeue in the resurrection of the flesh So that by this Sillable In the Creator is discerned from the Creatures and that that is Gods from that that is mans Bullinger fol. 78. Saint Augustine in his Booke De fide Symbolo hath I beléeue the holy Church not in the holy Church There are alleadged also his wordes in his Epistle Ad Neciphyros touching consecration Distinct. 4. cap. 1. We said not that ye had to beléeue in the Church as in God but vnderstand how we said that ye being conuersant in the holy Catholike Church should beléeue in God Paschasius in the first Chapter of his first booke De Spiritu sancto saith We beléeue the Church as the Mother of regeneration we doe not beléeue in the Church as the Authour of saluation Hée that beleeueth in the Church beléeueth in man Leaue off therefore this blasphemous perswasion to thinke that thou hast to beléeue in anye worldlye creature since thou maist not beléeue neither in Angell nor Archangell The vnskilfulnesse of some haue drawen and taken the Preposition In from the sentence that goeth next before and put it to that that followeth adding thereto also too too shamefully somewhat more then néeded Thomas of Aquine reasoning of Faith in the 2. Booke part 2. Article 9. question 1. saith If we saye I beléeue in the holye Church we must vnderstande that our â—aith is referred to the Holy ghost which sanctifieth the Church and so make the sense to bée thus I beléeue in the holye Spirite that sanctifieth the Church but it is better and according to the common vse not to adee at all the sillable In but simply to saye The holy Catholike Church euen as also Pope Leo saith Bullinger fol. 79. INVOCATION What Inuocation is WE call that Inuocation when we desire some good things to be giuen vs or some euill to be taken away from vs. Proues against the inuocation of Saints As touching Inuocation that is to wit calling vpon them we haue in Scripture how we should call vpon almightie God in all necessities or tribulations As in the Psalmes euerye where as in this Call vpon me in time of your tribulation and I shall delyuer you Marke how he saith héere Call vpon me appointing neither S. Thomas nor Master Iohn Shorne Also in another place The Lord is nigh vnto them that call vpon him that call vpon him truly and with that he sheweth who calleth vpon him truly saieng thus He shall doe the will or desire of them that reuerence him and shall heare graciously their praier and make them safe for the Lord loueth all that loueth him and all sinners shall be destroyed c. In the bo of Mar. fo 1264. There is one Mediator betwéene God and man the man Christ Iesus the which hath giuen himselfe the redemption of all men ¶ Saint Paule saith There is but one Mediatour betwéene God and man Where there is but one there cannot Saints come in Saints be men and must haue a Mediatour for themselues and then they cannot be Mediatours for other men Moreouer the Mediator betwéene God and man is called Christ Iesus now is there no Saint that hath that name if there be none then is there none that vsurpe this
their shadowes and figures of the lawe So that there was not a ceremonie but it was a figure of Christ or his Apostles or els of his misticall bodie the Church all which Ceremonies and figures after that Christ had once suffered which was figured by them they were all banished awaie out of Christs Church because there was no vse for them For like as when it is darke the light of a candle is good but when the night is past the day is come why should we occupie anie longer a candle Euen so when Christ was come and had suffered which was the end of the lawe what shoulde we do with the Ceremonies and figures of Christ but vtterlie to cast them awaie as a burden not onelie necessarie but also as Saint Peter saith importable And now being deliuered from the seueritie of the Iudiciall Lawes And multitude of the Ceremoniall Lawes he that goeth about to retaine anie one or part of them to him maie well be spoken the words of Saint Paule If ye will néedes be circumcised Christ doth profite you nothing For hée that is circumcised is bound to keepe the whole Lawe so they that will haue Altars to stand by the force of Moses lawe they must by the same reason haue all the whole Tabernacle to stand with the furniture thereof which is a falling awaie from Christ. Ricâ— Tuâ—nar We haue an Altar whereof they haue no right to eate which serue in the Tabernacle ¶ Habemus Altare We haue an Altar is as much to saie as Habemus Sacrifiâ—ium We haue a Sacrifice But not such a sarifice as the Iewes had for they of their Altars did eate carnallie to the filling of their bellies but we doe eate Christ spirituallie by faith So that now when Saint Paule saith we haue an Altar whereof it is not lawfull for the Priests of Moses Lawe to eate he vnderstandeth by the Altar the Sacrifice that was offered vpon the Altar of the which the Priests did eate they did not eate of the verie Altar for then they should haue eaten stones and mortar but they did eate the Sacrifice offered vpon the Altar And as they had a sacrifice carnall wherof they did eate so haue we a spirituall Sacrifice which is Christ whom we doe eate by faith spirituallie And to the mysticall eating of Christ and drinking his bloud it skilled not whether the Table be of wood or stone Ric. Turnar ¶ They that sticke to the Ceremonies of the â—awe can not be partakers of our Altar which is thankesgiuing and liberalitie which two Sacrifices or offerings are now onelie left to the Christians Geneua How Christ is the true Altar They shall come vp to be accepted vpon mine Altar ¶ Because the Altar was a figure of Christ. Heb. 13. He sheweth that nothing can be acceptable to him which is not offered vnto him by this Altar who was both the offering and the Altar it selfe Geneua What Saint Austen did vnderstand by the Altar When Saint Austen and other holie Fathers did speakâ— of the Altar they vnderstood none other thing by it but the Table or boord that they vsed in their Communion which I say they called an Altar alluding to the Altars of the olde Lawe and hauing respect to the Sacrificâ— of praise and thankesgiuing that was offered by the Church in the Supper of the Lorde This was the state of the Church concerning this matter in Saint Austines time who was about foure hundred yeares after the Ascencion of our Sauiour Iesus Christ at the which time the Church beganne wonderfullie to growe out of kinde I. Veron Saint Paule doth compare the Iewish Leuits and the Preachers of the Gospell together saieng thus Doe you not knowe that they which minister about holie things c. Prouing thereâ—by as the Iewish Leuites serued the Altars and liued of the Altars that is of such things as was offered thereon euen so the Preachers of the Gospell ought likewise to liue of the Gospell S. Austen vpon this word Altar saith The Altar signifieth the Altar of the Iewes So that by this place the Papists cannot stablish their Altars That part that was burnt was deuoured of the Altar and the other was due vnto the Priests by the Lawe Geneua If thou bring thy gift to the Altar c. ¶ He applieth all this speach to the state of his time when as there was an Altar standing in Hierusalem And therefore they are verie foolish that gather héerevpon that we must build Altars and vse sacrifices but they are more fooles which drawe that to Purgatorie which is spoken of peace making and attonement one with another Beza AMATIST The description of an Amatist and what is betokened thereby THe twelfth an Amatist ¶ This â—â—one is as red as a rose and casteth out certeine little flames And it signifieth that the blessed sort are crowned with an vnapparable and flaming crowne of euerlasting life which shall continue alwaies as fresh and redde as a Rose tâ—â—e without ende Marl. vpon the Apoc. fol. 300. The Amatistâ— is purple violet and rose coloured and this betokeneth them that are seruent méeke and constant in the Lords truth and that hath bene alwaies readie to shedde their bloâ—d for it Such were the seauen bretheren in the Machabees with their most faithfull motherâ— So was also Iames the more and Antipas the faithfull witnesse None can shewe a more token of loue then hée which giueth vp his life for his friend This â—ort did Christ proclaime altogether blessed and said that the kingdome of Heauen was their owne Bale AMEN What this word signifieth AMen is an Hebrew word and signifieth euen so be it or bée it fast and sure approuing and allowing the sentence going before and when it is double it augmenteth the confirmation as in manie Psalmes and Iohn 5. and. 6. T. M. Euen so Amen ¶ Amen among the Hebrewes betokeneth commonlie an affirming or allowing of a thing Like as Etiam doth among the Latines and as yea or sobeit doth among Englishmen By which terme they meane that they agrée to the opinion of other men and subscribe their saiengs and also that they with the same thing with their heart which some forespeaker hath praied in words set together for the purpose So is that terme vsed in psalmes and praiers according as it is to be seene in the â— Cor. 14. 16. Howbeit among the Hebrewes their Amen importeth an assuring or oath according as wee sée the same terme vsed in the Gospell Marl. vpon the Apoc fol. 15. How shall he that occupieth the roome of the vnlearned saie Amen at thy giuing of thankes ¶ One onelie made the praiers and the rest of the peopâ—â— followed in heart his words and when he had praied they all said Amen Signifieng that they beléeued assuredlie that God wouâ—â— graunt their requests Geneua AMORITES What an intollerable custome they had IT was the custome of the Amorites that
cause of his dissention But to whom it is more right that we should sticke to Clement and Ignatius of which the one was Saint Peters companion and the other was Saint Marke the Euangelists disciple or shall wée better beléeue Chrisostome which was so long a space after the Apostles time Thus farre Erasmus Of foure manner of Apostles Paule an Apostle not of men ¶ There be foure manner of Apostles or Messengers The first which were neither sent of men but by Iesus Christ and God the Father as was Esaie the Prophet and Paule himselfe The second of God but by man as Iosua was ordeined of God but by Moses which was a man The third sort are such as by fauour or monie to get yâ— roome of Ministers The 4. are false Apostles Apostles of whom S. Paule writeth on this wise such false Apostles do fashion them selues as though they were the Apostles of Christ dare saie This saith the Lord whereas the Lord hath not sent them Sir I. Cheeke How we are warned to take heede of false Apostles Such as saie they are Apostles and are not ¶ That is to saie such as bragge that they be sent of God to the ende they maie the easâ—ier beguile the rechlesse and simple sort And are not that is to wit no true Apostles but false teachers sent of themselues and not of God according as the Lord complaineth of the false prophets by his Prophet â—eremie 14. 14. Héere wée sée how Satan is wont to take vppon him the shape of an Angell of light according as Paule saith 2. Cor. 11. 14. After yâ— same manner doe his Ministers also when they vaunt themselues of the name of Apostles as for example Himmineus and Alexander 1. Ti. 1. 20. And also Philogus Hermogenes 2. Tim. 1. 15. and therfore doth Paule the Apostle also commend the â—aith and constancie of the Ephesians in that they gaue no place but rather stoutlie withstood the doctrine of the false Apostles Eph. 1. 15. Marl. vpon the Apoc. fol. 32. Of the Apostles traditions ¶ Looke Tradition AQâ—AR II. THese were heretikes which offered water in the Sacrament in stéede of wine August li. de haerel ARCHBISHOP How this name is approued POlidore Virgil. li. 4. de mâ—entoribus rerum cap. 12. saith that Clement in his booke intituled Compendiarum christiana religionis testifieth yâ— the Apostle Peter did in euery Prouince appoint one Archbishop whom all other Bishops of the same Prouencie should obey He saith also that the same Archbishop was called Primas Patriarcha and Metropolitanus In those daies saith Eusebius Iohn the Apostle Euangeliâ—â— whom yâ— Lord loued liued as yet in Asia which did gouerne the Churches there after he was returned out of yâ— I le from banishment after the death of Domitian a little after he saith yâ— he went being desired Ad vicina Gentium loca c. Unto the places of the Gentiles adioining partlie that he might appoint Bishops partlie that he might establish whole Churches partlie that he might by lot choose such into the charge as the holie ghost should assigne So that whether he had the name of Archbishop or no certaine it is that he had the gouernment and direction of the rest I. W. Cipriane speaking of the office of an Archbishop saith thus Neque enim aliunde haeroses aboâ—â—e c. Neither haue heresies or scismes risen of anie other occasion then of that that the Priest of God is not obeied neither one Priest for the time in the Church and one iudge for the time in the stéede of Christ thought vpon to whom if the whole brotherhood would be obedient according to Gods teaching no man would moue anie things against the Colledge of Priests Cornelius being Bishop of Rome and hauing excommunicated certaine notorious wicked men afterward being threatened and ill vsed at their hands Cipriane hearing therof wrote comfortablie vnto him and willed him in anie wise to procéed shewing further what sects and schismes ensueth in anie Prouince or Diocesse whereas the Bishops authoritie is despised For in these words he speaketh not of the vsurped authoritie of the Bishops of Rome ouer all Churches but against the insolencie of some which despising their Metropolitane or Archbishop did with their factiousnesse trouble the Church For hée would haue an Archbishop in euerie Prouince which shoulde beare the chiefe rule ouer the rest of the Clergie and so doe the godliest and best learned expound Cipriane I. W. fol. 354. Cipriane writing to one Florentius Pupianus speaking in his owne behalfe being Bishop of Carthage saith on this sort Vnde scismata c. From whence hath heresies and schismes sprong héeretofore and whereof spring they now but that the Bishop which is one and gouerneth the Church by the presumptuous disdaine of certaine is despised and a man preferred by Gods allowaunce is examined and iudged by vnworthie men For it is the chiefe and principall office of an Archbishop to kéepe vnitie in the Church to confound couetousnesse to redresse heresies schismes factions to sée that Bishoppes and all other of the Clergie which is vnder him to doe their duties c. I. Whitegift fol. 155. Caluine in his Institution saith on this sort that euerie Prouince had among their Bishops an Archbishop and that the Counsell of Nice did appoint Patriarches which should be in order and dignitie aboue Archbishops it was for the preseruation of discipline Therefore for this cause especiallie were those degrées appointed that if anie thing shoulde happen in anie particular Church which could not there be decided it might bée remooued to a Prouinciall Synode from whence there was no Appeale but vnto a generall Counsell This kinde of gouernement some called Hierarchiam an improper name and not vsed in the Scriptures For the spirite of GOD will not haue vs to dreame of Dominion and rule in gouernment of the Church But if omitting the name we shall consider the thing it selfe we shal find that these olde Bishops did not frame anie other kinde of gouernment in the Church from that which the Lord hath prescribed in his word ¶ Caluine héere mistiketh this name Hierarchia but he alloweth the name and authoritie of Patriarchs and Archbishops thinketh the gouernment of the church then vsed not to differ from that which God in his word prescribeth I. W. fol. 417. In the Ecclesiasticall estate we take not awaie the distinction of ordinarie degrées such as by the Scripture be appointed or by the Primatiue Church allowed as Patriarchs or Archbishops Bishops Ministers and Deacons for of these foure we especiall read as chiefe In which foure degrées as we graunt diuersitie of office so we admit the same also diuersitie of dignitie neither denieng that which is due to each degrée neither yet mainteining the ambition of any singular person for as we giue to the Minister place aboue the Deacon to the Bishop aboue
that Paule was the seruant of Iesus Christ onelie and so not the seruant of God the Father nor of the Holie Ghost Or these wordes that Paule spake vnto the Kéeper Beléeue in the Lord Iesu doe discharge him from beleeuing in the other two persons of the holie Trinitie Of the Baptime of Infants Note héere that the Fathers made a league with God not onelie for themselues but also for their posteritie as God againe for his part promised them that he would be the God not onelie of them but also of their séede and post eritie wherefore it was lawfull for them to circumcise their children béeing yet Infants And in like manner it is lawfull for vs to baptise our little ones being yet Infants forasmuch also as they are comprehended in the league For they which haue now the thing it selfe there is nothing that can let but that they maie receiue the signe It is manifestlie written in the. 29. Chapter of Deu. That the league was made not onelie with them which was present but also with them which was absent and not yet borne Pet. Mar. vpon Iudic. fol. 75. Concerning young children because their faith is vnknowen to vs it is requisite that they be partakers of yâ— fruites of the sacraments and it is not verie likelie that they haue faith because they haue not the vse of vnderstanding except God doe worke in them extraordinarilie the which appeareth not to vsâ— neuerthelesse we cease not to communicate to them Baptime First forasmuch as there is now the same cause in Baptime which was sometime in Circumcision which is called by Saint Paule the seale of righteousnesse which is by faith and also by expresse commaundement of God the male children were marked the eight daie Secondlie there is a speciall regard to be had to the Infants of the faithfull For although they haue not faith in effect such as those haue that be of age yet so it is that they haue the séede and the spring in vertue of the promise which was receiued and apprehended by the Elders For God promiseth not vs onelie to be our God if we beleeue in him but also that he will be the God of our ofspring and séed yea vnto a thousand degrees that is to the last end Therfore said Saint Paule that the children of the faithful be sanctified from their mothers wombe By what right or title then doe they refuse to giue them the marke ratification of that thing which they haue possesse alreadie And if they alleadge yet further that although they come of faithful Elders or parents it followeth not yâ— they be of the number of the elect by consequent they be sanctified For God hath not chosen all the children of Abraham and Isaac The aunswere is easie to be made that it is true all those be not of the kingdome of God which be borne of faithfull parents but of good right we leaue this secret to GOD for to iudge which onelie knoweth it yet notwithstanding wée presume â—â—stlie to be the children of God all those which be issued descended from faithfull parents according to the promise Forasmuch as it appeareth not to vs the contrarie According to the same we baptise the young children of the faithful as they haue vsed and done from the Apostles time in the Church of God we doubt not but God by this marke ioined with the praiers of the church which is their assistaunt doth seale the adoption election in those which he hath predestmate eternallie whether they die before they come to age of discretion or whether they liue to bring foorth the fruites of their faith in due time and according to the meanes which God hath ordeined Beza The place alleadged of the Anâ—baptists is in the Actes where the Eunuche was not permitted to be baptised before confession made of his faith ¶ The aunswere is made thus that that was done to the Eunuche must not be drawen to the Infants of Christians rashlie to kéepe them from Baptime which onelie is to be obserued in straâ—ngers to religion those that are of full age For we affirme that such as are strangers from the Church of Christ as sometimes were the Iewes and Gentiles and as are at this daie the Iewes and Turkes and other such like ought not to be baptised vntill they haue made profession of their faith But the reason of Infants borne of Christians is of a farre other sort and case for they are accounted among the children and household of the Church by reason of the lawe of Couenaunt They be holie and Christ commaundeth them to be brought vnto him It is manifest they please God because their Angels alwaies sée the face of the father And although our capacitie cannot conceiue their state and condition yet Christ testifieth they haue faith and that they haue the Holie Ghost the examples of Iohn Baptist and others teach vs. Gualter fol. 385. How baptime is no baptime but to the childe Christ bidde the Church to baptise in the name of the Father the Sonne and the holie Ghost If a Priest saie these words ouer the water and there be no child to be baptised these words onelie pronounced doe not make Baptime And againe Baptime is onelie Baptime to such as be baptised and not to anie other standing by As Baptime is no Baptime but to the childe that is baptised and not to the standers by so the Sacrament of the bodie is no Sacrament but to them that worthelie receiue Whereas Saint Austen saith that Infants are baptised In Fide Susceptorum in the faith of their Godfathers yet in so saieng hée meaneth of the faith of Christ which the Godfathers doe or ought to beléeue and none otherwise Iohn Philpot in the booke of Martirs Significations of baptime As the people of God in the time of Iosua were conueied through the water of Iordane into the Land of promise following the Arke of God which the Priest bare before them euen so are all we that beléeue in Christ conueied out of the Kingdome of Satan into the Kingdome of God by Baptime following our Arke Christ which is gone before vs. The passing of Helias through the water of Iordane and so lifte vp into Heauen doth signifie in a shadow to vs that our passage into Heauen should be made by Baptime The cleansing of Naaman the Sirian in the Water of Iordane from the filthie Leprosie at the commaundement of Helias doth prefigure vnto vs the spirituall cleansing from sinnes to be made by Baptime through the inwarde working of the holie Spirit That Baptime should be a figure of Christs death buriall and resurrection is proued by that he termed his passion by the name of Baptime when he aunswered the children of Zebedy on this wise Can ye be baptised with the Baptime that I am baptised withall Hemmyng Considerations of baptime We must be fullie resolued that
life Christ hath not forsaken it nor neuer will forsake it all our whole strife is vpon the particular churches which be mingled with good and euill together They not onelie can erre but also haue erred and doe erre yet in manie points c. Musculus fol. 267. Saint Augustine in his preface vpon the 47. Psalme alleadgeth this place of the Apostle in this wise Therefore wée must vnderstaÌ„d by the second of the sabboth none but the church of Christ but the church of Christ in his Saintes the church of Christ in them which be written in heauen the church of Christ in them which doe not yéelde vnto temptations of this world for they be worthie to beare the name of the firmament Therefore the church in them which be strong of whom the Apostle saith Wée which be strong beare with the infirmities of the weake is called the firmament whereof it is song in the Psalme Let vs heare let vs knowe let vs sound let vs glorie let vs reigne For heare you and knowe that the same also is called the firmament by the writing of the Apostle which is saith he the church of the liuing God the piller and firmament of truth Thus saith Augustine Chrisostome doth expound this place in this sort Not as the Iewish church for this is that which conteineth the faith that is to saie the piller and establishment of the church and the preaching For truth is the piller and establishment of the church this saith he He maketh not the church to be the piller establishment of the truth but the truth of the church c. Mus. fo 268 To proue that the congregation of faithfull men is the church that cannot erre heare their owne law The whole church cannot erre â— Againe The congregation of faithfull men must néeds be which also cannot erre ¶ This church which is spred abrode throughout all the world and standeth in the vnitie of faithfull christen men is the church that God suffereth not to erre in those things that belong to saluation D. B. fol. 254. How the Church is knowne Whereas the word of God is purelie and sincerely preached the Sacraments orderlie ministred after the blessed ordinance of Christ. And wheras men do patiently suffer for the veritie And the hearers doe applie their liuing to Christ doctrine and with méeknesse receiue the holie Sacraments these be good and present tokens to iudge vpon that there be certeine members of Christs church and to proue this read the doctors following Our mother holie church faith Augustine throughout all the world scattered farre and wide in her true head Christ taught hath learned not to feare the contumelies of the crosse nor yet of death but more and more is she strengthened not in resisting but in suffering They that be in Iudea let them flie vnto the mountaines that is to saie they the be in Christendome let them giue themselues to the scriptures for in that time in the which heresies haue obteined into the church there can be no true probation of christendome nor no other refuge vnto christen men willing to knowe the veritie of faith but by the Scriptures of God Afore by manie waies was it shewed which was the church of Christ and which was the congregation of the Gentiles But now there is none other waie to them the will know which is the verie true church of Christ but onely by Scriptures By works first was the church of Christ knowne when the congregation of christen men either of all or of manie were holie the which holinesse had not the wicked men But nowe christen men are as euill or worse then heretiks or Gentiles yea greater continence is found among them then among christen men Wherefore he the will knowe which is the verie church of Christ how shal he know but by the scriptures only And therefore our Lord considering that the great confusion of things should come in the latter daies for that cause coÌ„maunded he that christen men willing to reserue the stablenesse of the true faith shuld flée vnto none other thing but vnto the scriptures For if they haue respect vnto other things they shall bée slauÌ„dred shal perish not vnderstaÌ„ding which is the true church The same Doctour saith â— It can no waie bée knowne what is the Church but onelie by the Scriptures Againe Christ commaundeth that who so will haue the assuraunce of true faith séeke to nothing else but vnto the Scriptures Otherwise if they looke to anie thing else they shall be offended and shall perish not vnderstanding which is the true Church and by meanes héereof they shall fall into the abhomination of desolation which standeth in the holie places of the Church There bée certeine bookes of our Lord vnto the authoritie whereof each part agréeth there let vs séeke for the church Thereby let vs examine and trie our matter Againe hée saith in the same Chapter I will ye shew me the holie church not by decrées of men but by the word of God August de vnit eccl cap. 3. The question or doubt is where the Church should bee what then shall wée doe Whether shall we séeke the Church in our owne wordes or in the wordes of her head which is our Lord Iesus Christ In my iudgement we ought rather to séeke the Church in his words for that he is the truth and best knoweth his owne bodie August de vnit eccle Chap. 2. Whether of vs be Scismatikes wée or you aske not me I will not aske you Let Christ be asked that hée maie shewe vs his owne Church Augustine cont litter Petilium li. 2. chap. 85. In times past saith Chirsostome there were manie waies to knowe the church of Christ that is to saie by good lyfe by myracles by chastitie by doctrine by ministring the Sacraments But from that time heresies did take holde of the church it is onelie knowne by the Scriptures which is the true church They haue all things in outward shew which the true church hath in truth They haue Temples like vnto ours c. Wherefore onely by the Scriptures doe we knowe which is the true church Verses Hoc est nescire sine Christo plurima scire Si Christum bene sâ—is satis est si caetera nescis Englished This is to be ignorant to know manie things without Christ If thou knowest Christ well thou knowest inough though thou knowest no more What is meant by the militant and triumphant Church Men doe diuide the true Church of Christ into the militant the triumphant church So that the militant church should be of them which doe yet trauaile in this mortall flesh do striue with Satan the flesh and the worldâ— The triumphant of them which are passed to heauen and haue ouercome all manner of their enimies In this sort Augustine placeth the Angels also These bée not two churches but the
holinesse and learning Bishoppe of that Church tooke awaie that custome of confessing Héere let these asses lift vp their eares If auricular confession were the lawe of God how durst Nectarius repell and destroie it Will they accuse for an heretike and scismatike Nectarius a holie man of God allowed by the consenting voice of all the olde Fathers But by the same sentence they must condempne the Church of Constantinople in which Sozomenus affirmeth that the manner of confessing was not onelie lette slippe for a time but also discontinued euen til within time of his remembraunce Yea let them condemne of apostacie not onelie the Church of Constantinople but also all the East Churches which haue neglected that lawe which if they saie true is inuiolable and commaunded to all Christians Cal. 3. b. chap. 4. Sect. 7. A Monks opinion of confession In the daies of king Henrie the fourth there was a Monke of Feuersam which men called Moredome that preached at Canterburie at the crosse within Christs church Abbeie and saide thus of confession That as through the suggestion of the fiend without counsell of anie other bodie of themselues manie men and women can imagin and finde meanes waies inough to come to pride to theft to lecherie and to other diuerse vices In contrariwise this Monke saide Since the Lord God is more readie to forgiue sinnes then the fiend is or maye bée of power to moue anie bodie to sinne then whosoeuer will shame and sorrow heartelie for their sinnes knowledgeing them faithfullie to GOD amending them after their power and cunning without counsell of anie other bodie then of God and himselfe through the grace of GOD all such men and women maie finde sufficient meanes to come to Gods mercie and so to be cleane assoiled of all their sinnes Booke of Mar. fol. 645. CONFIRMATION What confirmation was COnfirmation was that Ceremonie which the Apostles did vse when they laide their handes vpon those which receiued the holy Ghost after they were baptised of them and was likewise ordeined by the auncient Fathers For the Bishoppes doe vse vppon those children which were baptised in their infancie and were afterwarde instructed a newe in Christes religion when they came to bée younge men that they might in their owne person and with their owne tongue allowe and confesse their faith publiklie F. N. B. the Italian This was the matter saith hée in times past that the children of christians should bée sette before the Bishop after they were come to yeares of discreation that they might perfourme that which was required of them that béeing of age did offer themselues to Baptime For these sate amonge the Cathecumeni vntill béeing rightlye instructed in the mysteries of faith they were able to vtter a confession of their faith before the Bishoppe and the people The infants therefore that were baptised because then they made no confession of faith in the Church at the ende of thei◠childehoode or in the beginning of their youth they were againe presented of their parents and were examined of the Bishoppe according to a certeine and common forme of a Catechisme And to the intent that this action which otherwise ought of right to bée graue and holie might haue the greater reuerence and estimation there was added also a ceremonie of laieng of handes so the childe was dismissed his faith being approued with a solempne blessing The auncient Fathers make often mention of this order Pope Leo. If anie man returne from heretiks let him not againe bée baptised but let the vertue of the spirit which was wanting be giuen vnto him by the laieng on of the Bishops hands Héere our aduersaries will crie that it is rightlie called a Sacrament where the holye Ghost is giuen But Leo himself doth in an other place expound what he meaneth by these words He that is baptised saith he of heretiks let him not be rebaptised but let him be confirmed with the inuocation of the holy Ghost by the imposition of hands because he receiued onely the forme of baptime without sanctification Although I doe not denie that Hierome is somewhat héerein deceiued that he saith that it is an Apostolicall obseruation yet he is most farre from these mens follies And he mitigateth it when hée sayth that this blessing was graunted onelye to the Bishoppe rather for the honour of Priesthood then by the necessitie of the lawe Wherefore such an imposition of hands which is simplie in stead of a blessing I commend and would wish it were at these dayes restored to the pure vse Cal. in his insti In the fift Sect of his fourth booke Caluine writeth thus But the latter age hath counterfet confirmation in stead of a Sacrament of God the thing it selfe béeing almost quite blotted out They feine this to bee the vertue of confirmation to giue the holye Ghost vnto the increase of grace which was giuen in Baptime to innocencie of life to confirme them vnto battell which in Baptime were regenerate vnto lyfe This confirmation is wrought with annointing and this forme of wordes signe thée with the signe of the holye Ghost and I confirme thée with the ointment of saluation in the name of the Father and of the sonne and of the holie Ghost c. And in confuting this manner of confirmation and imposition of hands hée procéedeth on in this fift Sextio and in the sixt D. W. fol. 777. CONIVRING Of coniuring the Diuell out of infants in Baptime The Apostles vsed not the coniurings in Baptime wherby they doe coniure the diuell to goe out from the infants that should be baptised This they do also altogether without anie example of Christ or the Apostles not onelie as concerning the ceremonie of Baptime but also of other For which of them euer coniured Satan to depart out of him y◠was subiect vnto sinnes and possessed of him not in bodie but in minde The Apostles deliuered such as were possessed with Diuells commaunding the spirits to goe out in the name of Iesus Christ but we read not that they did anie such thing with sinners And I thinke that our aduersaries be not so mad to saie the infants be corporallie possessed of Satan for Christ should haue driuen out the euill spirites out of them which were brought vnto him which thing for all that he did not But if they saye that this is done because of originall sinne in respect whereof infants be in bondage of the kingdome of Satan then I praie you why did not Christ so vnto the publicans sinners the Apostles vnto all them which they baptised béeing also conceiued borne in sinne I know saith Musculus that this coniuring was in the Church in the time of Ciprian Augustine but I séeke not what the fathers did but what Christ did institute and what the Apostls did Musculus fol. 291. CONSCIENCE What conscience is THe conscience verilie is the knowledge iudgement reason of a man whereby euerie man in
maketh these ten strings the ten Commaundements and when he had spoken somewhat of one of them at last he commeth to the Sabboth daie I saie not saith he to liue delicatelie as the Iewes were wont For it is better to digge all the whole daie then to daunce on the Sabboth daie Pe. Mar. vpon Iudic. fo 287. Chrisostome in his 56. Homelie vpon Genesis when he entreateth of the mariages of Iacob Ye haue heard saith he of mariages but not of daunces which he there calleth diuelish and he hath manie things in the same place on our side And among other he writeth The Bridegroome and the Bride are corrupted by dauncing and the whole Familie is defiled Againe in the 48. Homelie Thou séest saith he mariages but thou seest no daunces for at that time they were not so lasciuious as they be now a daies And he hath manie things of the 14. chapter of Mathew where he spake vnto the people of the dauncing of the Daughter of Herodias amongst other things he saith At this daie Christians do deliuer to destruction not halfe their Kingdome not another mans head but euen their owne soules And he addeth that whereas is wanton dauncing there the Diuell daunceth together with them c. Pet. Mar. vpon Iudic. fol. 287. Dauncing taken in good part Thou hast turned my mourning into dauncing ¶ By the word Dauncing there is not meant euerie manner wantonnes or Ruffianlie leaping and frisking but a sober and holie vtteraunce of gladnesse such as the holie Scripture maketh mention of when Dauid conuaied the Arke of Couenaunt into his place Caluine What the Ethnikes opinion was of Dauncing Aemilius Probus in â—he life of Epaâ—â—â— ondas saith that 〈…〉 sing and to daunce was not verie honourable among the Romanes when the Grecians had it in great estimation Salustâ— in Cantilinario writeth that Sempronia a certaine lasciuious and vnchast woman was taught to sing and daunce more elegantlie then became an honest matrone and there he calleth these two things the instruments of lecheâ—id Cicero in his booke of Offices writeth that an honest and good man will not daunce in the market place although he might by that meanes come to great possessions And in his Oration which he made after his returne into the Senate he calleth Aulus Oabâ—â—us his enimie in reproth Sa 〈…〉 or Cal 〈…〉 strâ—â—us that is The fine Dauncer It was obiected to Lucius Aurona for a fault because he had daunced in Asiaâ— The same thing also was obiected vnto yâ— king Deiotarus Cicero aunswereth for Murena No man daunceth being sober vnlesse peraduenture he be mad neither in the wildernesse neither yet at a moderate honest banket The same Cicero in Philippiâ—â—s vpbraideth vnto Autonie among otherâ— his vices Dauncing Pet. Mar. vpon Iudic. fol. 287. DEACONS What the Deacons office was THe Deacons receiued the dailie offerings of the faithfull the yearelie reuenewe 〈…〉 of the Church to bestow them vpon true vses that is to saie to distribute them to feede partlie the ministers and partlie the poore but by the appointment of the Bishop to whom also they yearelie rendred accompts of their distribution Caluine in his inst 4. b. cha 4. sect 5. Of the election of Deacons Ideo hoc non permiserunt sort c. The Apostles saith Chrisostome did not commit the election of Deacons to lottes neither they being moued with the spirit did choose them though they might haue so done for to appoint the number to ordeine them to such an vse they challenged as due vnto themselues And yet do they permit yâ— election of them to the people lest they shuld be thought to be partial or to do any thing for sauor D. W. How Deacons maie preach and baptise In the beginning of the 8. Chapter of the Acts Saint Luke declareth that all the Apostles did still remaine at Hierusalem wherefore it could not be Philip the Apostle which was now at Hierusalem but it must néedes be Philip the Deacon that was dispearsed with the rest came to Samaria where he now preached and baptised And of this iudgment is Caluine whose words vpon the place and Chapter be these S. Luke had before declared that the Apostles did not step from Hierusalem it is probable that one of the 7. Deacons whose daughters did prophecie is héere mentioned c. D. W. Although saith Gualter it was the office of Deacons to take charge of the common treasures of the Church and of the poore yet was it héerewith permitted vnto them to take the office of preaching if at anie time necessitie required as we haue hetherto seene in the example of Stephen And peraduenture there was not so great neede of Deacons at Hierusalem when the Church was through persecution dispearsed and therefore they which before wer stewards of the Church goods did giue themselues whollie to the ministerie of the word Tertulian in his booke de Baptismo hath these words Baptizâ—â—di c. The high Priest which is the Bishopâ— hath authoritie to baptise so haue the Ministers and Deacons but not without the authoritie of the Bishop for the honor of the Church Hierom aduersus Luciferianos saith thus I doe not denie but that it is the custome of the Church that the Bishop shuld gae to laie his hands by the inuocation of the holie spirit which a â—arre off in little Cities by Ministers and Deacons wer baptised And a little after he saith Neither yâ— Minister nor deacon haue authoritie to baptise without yâ— coÌ„mandement of yâ— Bishop Beza saith that Deacons did oftentimes supplie the office of Past ours in the administration of the Sacraments and celebrating of marriage and to prâ—â—e this he noteth 1. Cor. 14. 1â— Iohn 4. 2. D. W. fol. 588. DEAD To be Dead to the Lawe what it is EUen so ye my bretheren are dead concerning the Lawe ¶ To be dead concerning the Law is to be made free from the Lawe and from the burden therof and to receiue the spirit by which we maie doe after the Lawe and the same is to be deliuered from the Lawe of death Tindale ¶ Are dead concerning the Lawe by the bodie of Christ. ¶ Because the bodie of Christ is made an offering and a Sacrifice for our sinnes wherby God is pleased and his wrath appeased and for Christs sake the holie Ghost is giuen to all beléeuers whereby the power of sinne is in vs dailie weakened we are counted dead to the Lawe for that the Lawe hath no damnation ouer vs. The Bible note The Dead shall heare how it is vnderstood The Dead shall heare the voice of the Sonne of God ¶ Héere he speaketh of the resurrection of iustification whereby the wicked ariseth from his wickednesse and whereby the sinner is brought from the death of his sinnes into the life of righteousnesse and speciallie of the calling of the Gentiles which was done after the comming of the holie Ghost For
vnto vs or to make our praier to God for to obteine such things as doe perteine to our saluation sith we be sure of it alreadie Aunswere If we haue a good peece of ground which we knowe most perfectlie to be fruitfull would we not till it still and sowe it that we maie haue some profite of it or wold we let it lie alone because we knowe it to be fruitfull Euen so the elect chosen are as it were plowed and tilled and good seedes still cast into their heartes that they maie bring foorth good and pleasant fruit vnto the Lord. Againe If we goe about that the true elect and chosen of God haue no néede of the preaching of Gods worde because they bée sure alreadie of their saluation we maie also mainteine and vpholde that we haue no néede of meate and drinke sith that we be assured by Gods word that we shall not die before the time that God hath appointed Christ was sure of his saluation and yet continued all night in praier I. Veron ELEMENTS What is signified by Elements AFter the Elements of the world ¶ By the Elements some vnderstand the Sunne the Moone the Starres or the other Elements thinking that there was amonge the Collâ—ssians some that did worshippe these Elements as Gods and desired health and saluation of them putting trust and confidence in them praieng to them and desiring of them prosperous things and of the disposition of these Elements prophesied thinges to come The Apostle heere biddeth them beware they phantasie no such thing by these Elements which are no Gods nor are not to be worshipped as God but as the creatures of GOD made and ordeined for the behalfe and commoditie of man in this world Other vnderstand by Elementa mundi the ceremoniall and iudiciall lawes of the olde Testament thinking them to be necessarie for saluation and that none could bée saued without the obseruing of them as some thought Act 15 â— and among the Galathians 4 9. But Peter and Iames and the residue of the Apostles of Christ thought legall ceremonies and sacrifices not necessarie for saluation but saluation might well bée had without them yea and without all ceremonies for ceremonies now vsed in the Church bée no holie thinges of themselues they make no man holie they be no workers nor works of saluation They be ordeined to signifie and represent other thinges signified by them And heere the Apostle biddeth them beware of such as did call them to the lawe not to Christ to the ceremonies and workes of the lawe and of man decréede and not of God commaunded And héere hée willeth them to beware of all them that exhort men to ceremonies olde customes voluntarie workes lawes statutes decrees traditions of men rather then Gods commaundements Ridley ¶ Looke Rudiments ELEVENTH HOVRE ¶ Looke Houre ELIAS The Iewes opinion of Elias ARt chou Elias and he said I am not ¶ The Iewes thought that Elias should come againe before the daies of Messias and they tooke the ground of that their opinion out of Malachy 4. 5. which place is to be vnderstood of Iohn Math. 11. 14. And yet Iohn denieth that he was Elias aunswering them in deede according as they meant Theo. Beza Beholde I will send you Elias the Prophet ¶ This Christ expoundeth of Iohn Baptist. Math. 11. 14. who both for his zeale and restoring of religion is aptlie compared to Elias Geneua Of the comparing of Elias with Christ and his coaâ—e with the Sacrament Chrisostome saith Elias when he was carried vp in the firie Chariot lefte to his Disciple Elizeus his mantell of Sheepe skinnes but the sonne of GOD when he ascended left vs his flesh But Elias put off his mantell and Christ hath lefte his flesh with vs and ascended hauing it with him Aunswere Chrisostome sheweth in what sorte Christ hath both taken vp his flesh into heauen and also left the same amonge the faythfull in the earth and in the end compareth Elias and Christ together The storie is knowne that when Elias was taken vp in a firie Chariot he lette downe his coate vnto Elizens that stood beneath who tooke it vp and by the power of the same diuided the water of Iordane Upon occasion heereof Chrisostome saith Elizeus receiued the coate made of Sheepe skinnes as a greate inheritaunce more precious then anie golde After that time Elias was double for there was Elias aboue â— and Elias beneath Aboue was the verie true Elias in the naturall substaunce and presence of a bodie beneath was nothing else but Elias coate which coate notwithstanding because of the powers that were wrought with it he called Elias Thus Chrisostome compareth Elias with Christ and Elias coate with the Sacrament And this he saith Christ is aboue and Christ is beneath as he saith Elias is aboue and Elias is beneath For as Elias coate was called Elias euen so the Scarament of Christs bodie is called Christs bodie ELISEVS How he resisted not the king in keeping out his messenger THe Prophet had a speciall warrant by Gods especiall reueling so to bid them and therefore the Prophet did nothing amisse therein c. The cause whereof saith Lyra is annexed for beholde the sound of his maisters féete is after him for after the departure of the messenger Ioram repented and therefore hée followed him to reuoke the precept And saith Caitane that thou shouldest boldlie resist the kings messenger he foretelleth them that the king followed his messenger repenting the he sent him and therfore the king followed the messenger because he repented that he had commanded that Elizeus head shuld be cut off for he came to himselfe againe came personallie to moue his complaint before Elizeus I. Bridges fol. 1084. ELIZABETH How she might be Maries cosin ANd behold thy cosin Elizabeth ¶ Though Elizabeth were of the Tribe of Leui yet she might be Maries cosin For wheras it was forbidden by the lawe for maidens to bée married to men of other Tribes this coulde not let but that the Leuies might take them wiues out of anie Tribe for the Leuites had no portion allowed them when the land was diuided among the people ¶ Notwithstanding the Elizabeth was married to one of the Tribe of Leui yet she was Maries cousin which was of the stocke of Dauid For the lawe which forbadde marriage out of their owne Tribe was onelie that the Tribes should not bée mixt and confounded which could not be in marrieng with the Leuites for they had no portion assigned vnto them Geneua EMANVEL Wherefore Christ was called by this name AND they shall call his name Emanuel which is by interpretation God with vs. Christ is called Emanuel in that hée tooke the flesh of man and ioyned and knit himselfe to vs and became our brother Tindale EMERALDE The description of this stone and what is betokened by it THe fourth an Emeralde ¶ This stone is excéeding gréene aboue
called the friend of God Thus wée sée S. Paule Lames reconciled both teach Iustification by faith in the sight of God I. Gough How God is iustified in vs. To the end saith S. Paule that all months might be stopped and all the world acknowledge it selfe to be indebted vnto God and that he onely should be iustified ¶ After what sorte is it that God shall be iustified in vs according to S. Paule To wit when all of vs condemne our selues and haue not the boldnesse to striue against God but doe willingly confesse that all of vs are indaungered vnto him if we be once come to that point then is God iustified yâ— is to say his righteousnes is commended by vs with such praise as he deserueth But contrariwise if men exalt themselues and acknowledge not that they be indaungered vnto God so as may condemne them nor confesse the bonde of debt which they haue forfeited vnto him although they protest that they minde to iustifie him that is to say to confesse that he is righteous yet neuerthelesse they condemne him Cal. vpon Iob. fol. 562. ¶ Looke in Workes in Faith that iustifieth How wisedome is iustified ¶ Looke Wisedome Obiection Men will waxe remisse in doing good workes if Faith alone iustifie Aunswere In Iustification a pardon is graunted for sinnes past and not of sinnes to come And if any man liue wickedly after Iustification without doubt he dispiseth the grace of iustification For who doth digge about the roote of a trée to the ende it shuld onely be a trée and not rather that it should be a good trée and bring foorth fruite Origen A liuely comparison for Iustification The iustifieng Faith is as it were a flame of fire which cannot but cast foorth brightnes And lyke as yâ— flame burneth the wood without the helpe of the light and yet the flame cannot be without the light so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of workes and yet that the same Faith cannot be without good workes Wherefore lyke as we sée a flame of fire that giueth no lyght we know by by that it is but vaine and painted even so when we see not some light of good workes in a man it is a token that hée hath not the true inspired Faith which God giueth to his elect and chosen to iustifie and glorifie them withall And hold it for a certeintie that S. Iames meant so when he said Shewe me thy faith by thy workes and I will shew thée my faith by my workes Bar. Traheron IVSTINVS How he suffered martirdome for the defence of Christes Religion THis man in learning and Philosophie was excellent and a great defender of Christian Religion He exhibited vnto the Emperour and to the Senate a Booke or Apologie in defence of the Christians and afterward himselfe also died a Martir He suffered martirdome in the yeare of our Lord. 154. vndeâ— Antonius Pius as the Chronicles doe witnesse Abb. Vesperg and Eusebius in his Chronicle in the 13. yeare of the Emperour Antonius In the bo of Mar. fo 58. What moued him to imbrace the faith of Christ. This Iustinus Martir when he was an Heathen Philosopher as he confesseth of himselfe was moued to imbrace the Faith and Religion of Christ in beholding the constant patience of the Martirs which suffered for Christ in his time Keye What a Keye is after the minde of S. Austen SAint Austen saith that must be called a Keye whereby the hardnesse of our hearts are opened vnto faithâ— and whereby the secretnes of minds are made manifest A keye is it saith he the which doth both open the conscience to yâ— knowledge of sinne also including grace vnto the whole sonnes of euerlasting mystery This is the definition of this keye we speake off after S. Austen D. Barnes fo 258. ¶ The Law in hir right vnderstanding is the keye or at the lest way the first and principall keye to open the â—ore of the Scripture Tindale fo 184. ¶ What keye had the Doctors of the lawe sauing the exposition of the lawe Tert. cont Marcion lib. 4. The Captaines of the Church haue the keyes of knowledge to open the Scriptures vnto the people to them committed Therefore Commaundement is giuen that the Minister shuld open and the scholer should enter Hier. in Esa. li. 6. ca. 24. ¶ The keye is the knowledge of the scriptures whereby is opened the gate of turth Chrisostome in Math. homil 44. How the word of God is the right keye The word of God is the very keye in that is all the might and power to looke our sinnes and a man is but a minister and a seruaunt vnto this word This may be proued by our Master Christs words where he saith Goe your wayes into all the world and preach the Gospell vnto all creatures and hée that doeth beleeue and is baptised shall be saued but hée that doeth not beléeue shall be damned Heere maye you plainely sée that the Apostles be but ministers and seruaunts and haue no power but all onely ministration c. D. Barnes fol. 259. How the keyes were giuen vnto the Church Christ say they appointed Peter Prince of the whole Church when he promised that he would giue him the keyes But that which he then promised to one in another place he gaue it also to all the rest and deliuered it as it were into their hands If the same power were graunted to all which was promised to one wherein shall he be aboue his fellowes Héerein say they he excelleth because he receiued it both in common What if I aunswere with Cipriane and Augustine that Christ did it not for this purpose to preferre one man before other but so to settâ— out the vnitie of the Church for thus saith Cipriane that God in the person of one gaue the keyes to all to signifie the vnitie of all and that the rest were the same thing that Peter was endued with like partaking both of honour and power but the beginning is taken at vnitie that the Church of Christ maye bée shewed to be one Augustine saith If there were not in Peter a mysterie of the Church the Lord would not say vnto him I will giue thée the keyes for if this wer said to Peter the Church hath them not but if the Church hath them then Peter when he receiued them betokened the whole Church And in another place when they were all asked onely Peter aunswered Thou art Christ and it is said to him I will giue thée the keyes as though he alone had receiued the power of binding and loosing whereas he being one said the one for all and he receiued the other withall as hearing the person of vnitie Therefore one for all because there is vnitie in all Cal. 4. book chap. 6. sect 4. How the Dunce men interpreteth the keyes Dunce and all his
for couetousnesse as when I cherish or flatter a rich man for his goods when I make much of them that haue done me plesures and may doe me moe The fifte way I may loue for my sensuall lust as when I loue to fare deliciously or els when I mad or dote vpon women The first way to loue my neighbour for the loue I beare to God is onely worthy to be praised The second way naturally deserueth neither praise nor dispraise The third the fourth and the fift to loue for glorie and aduantage or pleasure all three be stark naught Lupset LOVVLINESSE Wherefore lowly men come to worship THe lowly person shall come to worship ¶ Not for that lowlinesse deserueth these things but that these fall vnto the lowly for the lowlinesse of Christ. Hemmyng ¶ Saint Augustine saith that the whole lowlinesse of man consisteth in the knowledge of himselfe Caluine Psal. 9. Of loosing binding ¶ Looke Binding loosing Of the loosing of Lazarus ¶ Looke Lazarus LVCIFER What is meant by Lucifer ¶ Looke Nabuchodonosor LVKE The life of S. Luke written by S. Hierome LVke a Phisition born at Antioch was not ignorant of the Gréeke tongue as his writing do shew he was a follower disciple of the Apostle Paule a companion of al his peregrination he wrote a volume of the Gospell of whom the same Paule saith on this wise We haue sent with him a brother whose praise is in the Gospel throughout all the Congregations And againe to the Collossians Most deare Lucas the Phisition gréeteth you And to Timothie Luke is with me alone He set foorth also an other speciall good booke which is intitled the Actes of the Apostles the storie whereof came euen full to Paules time béeing tarieng two yeares at Rome that is to say vnto the fourth yere of Nero the Emperour there whereby we do wel perceiue that the same booke was made in the same Citie Therfore as for the circuites of Paule of Tecla the Uirgin and all the tale of Leo by him baptised we recken among the Scriptures that be called Apoâ—ripha For what manner a thing is it that a companion which neuer went from his elbow should among his other matters be ignoraunt of this thing alone Tertulian which was néere vnto that time reporteth that a certaine Priest in Asia being an affectionate fauourer of the Apostle Paule was conuict before Iohn for being Author of that booke and that the Priest confessed himselfe to haue done the thing for the loue that he bare to Paule and the booke by reason thereof to had escaped him Some Writers déeme that as often as Paule in his Epistles saith according to my Gospel he signifieth of the worke of Luke And that Luke learned the Gospell not onely of the Apostle Paule who had not bene conuersant with the Lord in the flesh but also of the rest of the Apostles which thing Luke also himselfe declareth in the beginning of his owne workes saieng As they haue deliuered them vnto vs which from the beginning sawe them themselues with their eyes and were Ministers of the things that they declared The Gospell therefore he wrote as he had heard but the Actes of the Apostles he composed as he had seene He liued lxxxiiij yeares not hauing any wife Buried he was at Constantinople vnto which Citie his bones were remoued conuaied out of Achaia together with the bones of Andrew the Apostle in yâ— 20. yere of Constantius yâ— Emperour Eras. In this second booke the blessed Euangelist S. Luke whose life we haue set foorth already at the beginning of his Gospell doth declare write vnto vs if we will be Theophile that is to say vnfained louers of God what was done and wrought for our secular comfort after the glorious Resurrection most triumphant Ascention of our Sauiour Iesus Christ how that our Lord Iesus did both promise also gaue most abundantly his holy spirit vnto all his Disciples And what this spirit did worke by the preaching of the word both in the Iewes and also in the Gentiles that beleeued in Christ this booke hath alwayes bene in great estimation and that most deseruingly For the Actes of the Apostles saith S. Hierom seeme to be but a bare history because in them onely the infancie of the Church which then began to spring is set forth but if we consider that Luke the Phisition whose praise is in the Gospell hath written them we shall also perceiue that all his words are the phisick of a languishing sick soule What other thing I beséech you is this sacred heauenly history but one of the chiefest parts of the Gospell For truly in yâ— other bookes which are intitled the Gospell the corne of wheate are cast into the ground discribed But héere in this booke yâ— selfe same corne is set foorth being already sprong vp and declaring most effectually his riches vnto the world Againe if we had not by Luke known after what manner Christ forsooke the earth where and in what place how and after what fashion the promised Comforter did come what beginning the Church had wherein it did flourish by what meanes it did increase should we not haue lacked a great parte of the Gospell Therefore Bede did right well saieng that Luke had not onely made an historie vntill the Resurrection and Ascention of the Lord as the other did but also did so set foorth by writing the doings of the Apostles as much as he knew to be sufficient to edifie the faith of the readers hearers that onely his booke touching the Actes of the Apostles was by the Church thought good to be credited all other which presumed to write of the same matter being reiected disapproued Chrisostome also to them that did meruaile why S. Luke had not written forth all the Apostolicall historie vnto the ende or that he had not described the Actes of euery one of them seuerally in books by themselues doth aunswere godly saieng These are sufficient vnto them that will apply their mindes and take héede Therefore leauing vnprofitable questions why was not this written or that written let vs take heede vnto those wholesome saiengs of the Euangelist that so we may apply this most comfortable salue ministred vnto vs by him vnto our wounded soules Sir I. Cheeke Luke warme ¶ Looke Colde LVNATIKE Of the man that was lunatike MAister haue pitie vpon my sonne for he is lunaticke ¶ They that at certaine times of the Moone are troubled with the falling sicknesse or any other kinde of disease But in this place we must so take it that beside the naturall disease he had a diuelish phrensie Beza LVTHER What he vvas LVther was an Augustine Frier And began to write against the Bishop of Romes Pardons in the yeare of our Lorde 1517. The cause why he first wrote against the Bishop of Rome Frier Tecel the Pardoner made his proclamations vnto the people openly in the
to this word of persecuting The first is touched in Samuel Saule sought or pursued for Dauid euery day but the Lord did not deliuer him into his handes What is it els to séeke a man euery day to slay him but to persecute him continually Of the second we doe read in the same Chapter where he saith But in case he doe hyde him in the earth I will search for him amongst or out of all the thousands of Iuda He meaneth that he will search for Dauid diligently in euery corner and that he will omit nothing touching the persecution of him And Dauid vsed this word properly in the Psalme saieng I will persecute mine enimies and ouertake them I will not returne till they shrinke I will breake them so that they shall not be able to stand they shall fall vnder my féete When he saith I will persecute mine enimies and ouertake them he doth expresse the purpose of them which doe persecute which is bent to this ende to ouertake and catch them whom they doe persecute And whereas he doeth adde I will not returne vntill they doe shrinke it declareth his earnest diligence and desire in the persecution or following And that poynt I will breake them and crush them together that they shall not be able to stand they shall fall vnder my féete expresseth the reuenge which the persecutour entendeth to take vppon him when hée doeth persecute And these bée the partes of full and perfect persecution continually without ceasing to persecute to catch and to reuenge Musculus fol. 516. How some persecution is iust and some wrong If that be the true Church saith Augustin which suffereth persecution not that which doth it so said the Donatist let them aske of the Apostle what church Sara signified when the did persecute hir hand-maid for he saith that the frée woman our mother the heauenly Hierusalem that is to say the true Church of God was figured in that woman which afflicted hir handmayd And a little after Againe I demaunde in case that the good and holy doe persecute none but onely suffer whose saieng suppose they that the same is in the Psalme where we read I will persecute mine enimies and ouertake them and I will not tourne till they shrinke Therefore if we speake and acknowledge the truth that is a wrongfull persecution which the vngodly maketh vpon the Church of Christ and that persecution is iust which the Church of Christ maketh against the vngodly Thus saith Augustine Musculus fol. 518. How the Church doth persecute The Church saith Augustine in the place before doth persecute by louing to reforme and to call men backe from errour and to make them to profite in the truth And it is like the persecution of a louing mother and not of a spitefull stepdame Such I would haue the Church persecution saith Musculus when the rulers of the Church shall in the name of the Church persecute not the innocent but the hurtful more politikely then Church lyke But whereas the false shepheards vnder pretence of heresie and schisme doe persecute not the Goates which they cherish but the true shéepe of Christ which doe follow the voice of their onely shepheard and doe abhorre the voice of straungers with banishment and out-lawe prison wrongfull iudgements snare sword faggot and fire what shall we call it els but the tyranny of Antichrist whereas Augustine sayd that is a wrongfull persecution which the vngodly maketh against the Church of Christ he might well haue added therevnto and that in ten times more wrongfull which the malignant Church worketh against the godly But in his time the Romish Tyranny had not yet so openly set vp hir shamelesse head to practise all kinde of persecutions and publike oppressions of them that would discent from them Musculus fol. 519. Wherefore the true Christians are persecuted Blessed are they that suffer persecution for righteousnesse sake ¶ If the faith of Christ and lawe of God be written in thine heart that is if thou beleeue in Christ to be iustified from sinne or for remission of sinne and consentest in thine heart to the lawe that it is good holy and iust and thy dutie to do it and submittest thy selfe so to do and therevpon goeth forth and testifieth that faith righteousnesse openly vnto the world in word and déede Then will Satan stirre vp his members against thée and thou shalt be persecuted on euery side but bée of good comfort and faint not Call to minde the saieng of Saint Paule 2. Timothy 3. 12. Now all that will lyue godlye in Christ Iesu shall suffer persecution c. Tindale Chrisostome saith Doth the Shéepe persecute the Wolfe at any time No but the Wolfe doth persecute the Shéepe For so Cain persecuted Abel not Abel Cain So Ismael persecuted Isaac not Isaac Ismael so the Iewes persecuted Christ not Christ the Iewes So the Heretikes persecute the Christians and not the Christians the Heretikes Therefore ye shall knowe them by their fruites Againe Chrisostome saith in the same place Whomsoeuer ye sée reioyce in the bloud of persecution he is a Wolfe Iewel fol. 2. Moses saith Ismael plaied or sported with Isaac But Saint Paule saith the same plaieng and sporting was persecution For thus he writeth He that was after the flesh persecuted him that was after the spirit D. Heynes How the Christians in persecution doth multiply The Christians saith S. Austen were bound were imprisoned were beaten wer tormented were burnt and yet wer multiplied c. The miserable ende of certaine cruell persecutors Saule did murder himselfe Achitophel hanged himselfe Iudas did the lyke Sennacherib murdered of his owne sons Herode and Antiochus murdered by lyce Pilate murdered of himselfe Nero murdered of himselfe Dioclesian and Maximianus Emperours deposed themselues Maximinus eaten vp with lyce Maxentius and Pharao both drowned in their owne harnesse PETER Why Peter is called chiefe of the Apostles THey say that Peter was chiefe of the Apostles verely◠as Appelles was called chiefe of Painters for his excellent cunning aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnesse aboue the other But that Peter had anys authoritie or rule ouer his bretheren and fellow Apostles is false contrary to the Scripture Christ forbad it euen the last houre before his Passion and in diuers times before and taught alway the contrary Tindale fo 143. Of Peters confession When Peter had professed the very true confession of Christ that he was the Sonne of God Christ said to him Thou art Peter and vpon this Rocke I will build my Church that is to say vpon the faith whereby thou hast confessed and acknowledged me And that Christ by this Rocke wherevpon he said he would build his Church did vnderstand and meane himselfe Saint Austen doth write in an Homely which he hath written vpon this place where he saith If Christ would haue layed the
beléeue to sée them As soone therefore as our soules shall enter into the celestiall ioye prepared for vs in Christ we haue the very sight and fruition of that euerlasting blisse which we beléeued and hoped to come vnto and therfore when Christ saith to Peter I haue praied that thy faith shall neuer faile it is ment of the confession that Peter made when he said Thou art Christ the Sonne of God This thy confession Symon Peter this thy faith shall neuer faile vnto the worlds ende And that it may the better stande and flourish see that thou Symon Peter after thou shalt be throughly conuerted which shall bée after my Passion and receiuing of the Holy Ghost in a visible signe Confirma fratres tuos Sée that thou do confirme thy bretheren exhort them comfort them and encourage them manfully to resist Satan and all his people and to cleaue to the faith that thou hast confessed Ric. Turnar When Christ praied for Peter that his faith should not faile it did not follow therfore that he was Pope and could not erre for he erred after that time sundry times and namely when he expressely denyed Christ the Sonne of God But when Christ perceiued Peters timerous boldnesse that shortly after he would shamefully denie him to arme and strengthen him against the temptation which should ensue least the greatnesse of the fault might hurle him downe into desperation hée sayd vnto him Satan goeth about to sifte you lyke Chaffe and to vndoe and destroy you yea you had bene already vtterly lost if I had not praied for you and for thée especially Peter by name that thy faith shoulde not faile because thou wilt fall fowler then the rest And I knowe that God hath heard my prayer For although thou wilt denye me with thy mouth yet thou wilt not denye me with thy heart Thou wilt sinne but sinne shall not raigne in thée so that in thy heart thou shalt not yéelde to naughtie temptations I will suffer thée to haue a foule fall that by the meanes thereof thy timerous boldnesse may be brideled and rebuked And againe that after when thou shalt come to thy selfe and perceiue thine owne infirmitie thy heart shall be touched with compassion against those that shall sinne raising them vp with knowledge and confirming and boldening them with thine example Barnar Ochine Peter I haue praied for thée that thy faith shall neuer faile and thou being once conuerted confirme thy bretheren ¶ Surely that speaketh onely of the fall of Peter knowen to Christ by his godly prescience whereof he gaue him an inckling that after the time of his fall he should not dispaire but retourâ—e againe and confirme his bretheren as he euer being most seruent of them was wont to doe The place doth plainlye open it selfe it cannot be otherwise taken but this to be the verye meaning of it and not to be spoken but to Peter For els his successours must first fayle in the faith and then conuert and so confirme the bretheren Tonstall in the b. of Mar. fol. 1212. Christ sayd to Peter I haue praied for thée that thy faith shal neuer faile ¶ Saint Austen saith Numquid pio petro rogabat c. Did Christ praye for Peter and did hee not praye for Iohn and Iames. Againe This night hath Satan desired to thresh you as it were wheate but I â—aue praied to my father not for Peter onely but for you that your faith may not faile Origen saith Numquid audeamus dicere c. May we dare to say that the gates of Hell shall not preuaile against Peter but shall preuayle against the other Apostles and Rulers of the Church Were the â—â—yes of the kingdome of Heauen giuen onely to Peter And shall no holye man els receiue the same Naye all the thinges both that were sayde before and also that followe after as spoken to Peter are common and belong vnto them all Peters seate what it is Peters seate is no stoole or chayre for what hath the kingdome of God to doe with such baggage but it is a spirituall thing Christ saith in the Gospell The Scribes and Pharesies sit in Moses seate what was Moses seate there a Chayre or a Temple or the Church or Synagogue of the Lord Nay verely for Moses came neuer there But Moses seate was Moses Lawe and doctrine Euen so Peters seate is Peters doctrine the Gospell of Christ which Peter taught and the same doctrine is Peters keyes So that Peters seate Peters keyes and Peters doctrine is all one thing Now is Peters doctrine Paules doctrine and the doctrine of all the twelue Apostles indifferently for they taught all one thing Wherefore it followeth that Peters keyes and Peters seate be the keyes and seate of Paule also and of all the other xij Apostles and are nothing saue the Gospell of Christ. And thus as Peters doctrine is no better then Paules but one thing euen so Peters seate is no greater nor higher or holyer then the seate of the other xij Peters seate now is Christs seate Christs Gospel on the which all the Apostles sate and on which this day sitteth they only which preach Christ truly Wherfore as Antichrist preacheth not Christs doctrine which is Christs Gospell he sitteth not on Peters seate but on the seate of Satan whose Uicar he is and on the seate of his owne lawes and ceremonies and false doctrine wherevnto he compelleth all men with violence of sword Tindale 359. How Peter was rebuked of S. Paule There was a fault in Peters conuersation not any errour in his doctrine or preaching for in their doctrine Peter Paule agréed wonderfull well It is not good and profitable saith S. Austen to correct an open fault in secret An open correction is better then a secret loue Pro. 27. 5. D. Heynes How Peter had a wife ¶ Looke Apostles How Peter suffered nothing for the truth against his will And lead thée whether thou wouldest not ¶ Not that Peter suffered ought for the truth of God against his will for we read that he came with ioye and gladnesse when he returned from the Councell where he was whipped but because this wil commeth not from the flesh â—ut from that gifte of the spirite which is giuen vs from aboue therefore he sheweth ther shuld be a certaine striuing and conflict or repugnacie which also is in vs in all our sufferaunces as touching the flesh Theo. Beza How Peters power was no greater then the rest of the Apostles As Peter was Christs Uicar euen so was Paule and the other Apostles and the one no lesse then the other If it be true that Saint Cipriane doeth write which is also consenting to Scripture He saith thus That Christ spake vnto Peter saieng I say quoth our Sauiour that thou art Peter and vpon this Rocke of stone shall I build my Congregation the gates of hell shal not ouercome it to thée wil I giue the
keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
her from sin if she repented but he tooke not away the punishment publike example Euen as also he receiueth the penitent faithful théefe into the fauour grace of God but yet did not delyuer him from the punishment which he had deserued for theft Marl. fo 288. ¶ Goe and sinne no more This is the penance that Christ doth enioyne to all sinners that is to saye that they sinne no more In the meane season we must marke that if this woman had bene condemned by the lawe he wold not haue quited her from temporall punishmentâ— for he was not come to break the lawe Sir I. Cheeke Of a woman taken in warre And seest among the captiues a beautifull woman and hast a fansie to her that thou wouldest haue her to wife ¶ Héerâ— were they permitted to take a wife of the Gentiles but first to shaue her head and cut her nayles c. which ceremonie signified that she should be instruct to cut away the wantonnesse and superfluous decking with the delicate conditions of the Gentiles least the cleane people of the Iewes shoulde in short space abhorre her if shee continued in her olde manners T. M. How women are called Ministers Looke Phebe How women ought not to baptise But how the custome was before that Augustine was borne first is gathered of Tertulian that it is not permitted to a woman to speake in the Church not to teach nor to baptise nor to offer that she should not claime to her selfe the execusion of any mans office much lesse of the Prie 〈…〉 s. Of the same thing Epiphanius is a substantiaâ— witnesse where he reproueth Martion that he gaue women libertie to baptise neither am I ignoraunt of their aunswere which thinke otherwise that is that common vse much differeth from extraordinarye remedie when extreame necessity enâ—oreeth But when he pâ—onouncing that it is mockery to giue women libertie to baptise excepteth nothing It sufficiently appereth that he condemneth this corruption So that it is by no coulour excusable Also in the third booke where teaching that it was not permitted euen to the holy mother of Christ he addeth no restraint Caluine What the woman clothed in the Sunne signifieth A woman clothed with the Sunne ¶ In this third vision is declared how the Church which is compassed about with Iesus Christ the sonne of righteousnesse is persecuted of Antichrist Geneua Why women are commaunded to keepe silence in the Church Saint Paule both in the Epistle to Timothy and in the first Epistle to the Corinthians commaundeth that a woman should keepe silence in the Church And hee assigneth causes of â—his silence so commaunded namelye because they ought to bee subiect vnto their husbandes but the office of a teacher hath a certeine authoritie ouer those which are taught which is not to be attributed vnto women ouer men for shee was made for the man whome shee ought alwayes to haue a regard to obeye which thing is also appointed her by the sentence of God whereby after sinne committed he said vnto the woman Thy lust shall perteine vnto thy husband Farther the Apostle giueth another reason drawne from the first front because he saith Eue was seduced and not Adam wherfore if women should ordinarily be admitted vnto the holye mysterie of the Church men might easily suspect that the Diuell by his accustomed instrument woulde deceiue the people and for that cause they would the lesse regard the ecclesiasticall function if womeÌ„ shuld be beleeued It ought therfore to be coÌ„mitted only vnto men and that by ordinary right and the Apostles rule c. Pet. Mar. vpon Iudic. fo 93. Let your women kéepe silence in the Churches ¶ Because this disorder was in the Church that women vsurped yâ— which was peculiar to men The Apostle heere sheweth what is meet to be done and what is not And albeit he mentioned this abuse afore yet he reserueth it to this place to be reproued because there he brought it in for an other purpose Gen. 3. 16. Geneua What is meant by the foolish woman A foolish woman is troublesome ¶ By the foolish woman some vnderstande the wicked Preachers who counterfeite the word of God as appeareth verse 16. where he sayth Who so is simple let him come hether and to him that is destitute of wisdome he sayth Which are the words of the true preachers ver 4. but their doctrine is but as stolen water meaning that they are but mens traditions which are more pleasant to the flesh then the word of God and therfore they themselues boast thereof Geneua What is meant by the straunge woman And it shall deliuer thée from the straunge woman c. Meaning that wisdome which is the word of God shall preserue vs from al vices naming this vice of whooredome whervnto man is most proâ—e Geneua The meaning of this place following A woman shall compasse a man ¶ This doe they commonly expound of the redemption of Israel by the similitude of a woman searching her husband as though the Prophet aadde sayd The people of Israel after they haue of long time forsaken their spouse God shall yet at the last returne and imbrace him with the armes of faith charitie and obedience Some expound it of the virgin Mary and some of the Church the spouse of Christ. T. M. Because their deliueraunce from Babylon was a figure of their deliuerance from sinne he sheweth how this shoulde bee procured to wit by Iesus Christ whom a woman should conceiue and beare in her wombe which is a straunge thing in earth because he should be borne of a woman without man or 〈…〉 meaneth that Hierusâ—lâ—m which was lyke a barren woman in her captiuitie should be fruitfull as she that is ioyned in marriage and whome God blesseth with children Geneua VVORD OF GOD. What the word of God is THE word of God doth signifie the vertue and power of God It is also put for the son of God which is the second person in the most reuerent Trinitie for the saieng of the holy Euangelist is euident to all men The word was made flesh Bullinger fol. 2. How the word was made flesh And the word was made flesh c. That is to say the euerlasting word which is the only begotten sonne of God did take our fraile nature and flesh vpon him in the which being equal with the father touching his Godhead he was made a curse for vs that is to say he did take vpon him that malediction and curse that was due vnto vs for the breaking of the law of God Sir I. Cheeke ¶ He was formed and made man by the operation of the holy Ghost without the operation of man Geneua ¶ That is the word the second person of the Godhead Iesus Christ came downe and was made flesh that is to wit receiued the nature of man wholy and perfectly both bodye and soule vniting the same to the person of his
eod Why the iust be afflicted 19. How the afflictions shal be witnesses eo How they are called light things eod How the rest of Christs afflictions are fulfilled 20. Against Who is against Christ who not eod Agony Why Christ was in such an agonie 21. Agrippa For what cause he herd Paul eo Alabaster What the propertie of it is eo Albanenses Of their opinions 22. Albigenses What their opinions wer eo Allegory What an Allegory is eod What the true vse of an Allegory is 23. Of two kindes of Allegories 24. All. How this word All is taken eo God wil haue al meÌ„ saued the meaning eo Al things are yours what it meneth 26 Almes What Almes signifieth 27. We must take heed how we giue c. 29. What profit coÌ„meth by almes giuing eo Of the almes sent to the Saints at Hierusalem eod Sell that ye haue and giue almes the meaning eod Of the almes the Atticus B. of Con seÌ„t 30 Of the almes of Cornelius eod Aloes What Aloes is eod Alogiant What heretikes they wâ—r eod Almuth Lab. i. What the word signifieth 31 Altar What an altar is and how they began eo How Christ is the true Altar 33. What S. Austen did vnderstand by the Altar eod Amatist The definition thereof 36. Amen What the word signifieth 37. Amorites What an euil custome they had eod Anabaptists How they began eod Ananias Of his dissembling 38. How he might haue kept his possessioÌ„ 39 Anathema What the word signifieth eod Andrew Of the death of this Apostle eo Of an heretike called Andrevv eo Angell What an Angell is eod Wherefore Angels were made 41. How they ought not to be worshipped eo Of good and euill Angels 42. How they are not against the authoritie of Magistrates eodem Why the Angels be called powers principalities vertues c. eo How they be called the sonnes of the Gods 43. How they appearing in humaine bodies eod Whether they did eate and drinke when they appeared 44. How they be by nature spirits eod How they be not borne but created eod Appointed to waite on the faithfull 45. How we shall be lyke vnto them eod How Christ is greater then they eo Of mans good and bad Angell 46. The degrees of Angels eod What is meant by the foure Angels 47. What is meant by the 7. Angels eo Who the Angell was eod Of the Angel yâ— went down to the poole 48 Anger What anger is eod How anger in some respect is no sin eo What anger is forbidden 49. How anger or wrath is in God eo Of two kindes of anger 52. Annointing What is ment by annointing eodem The annointing of the sick with oile eo Antes The first inuenters of a common weale 53. Antichrist What Antichrist is eo A prophesie of Antichrists birth 55. The time of Antichrists disclosing eod Proues that the Pope is Antichrist 57. The marks to know Antichrist by eo The place of Antichrists reigne 58. Of Antichrists Disciples 59. Of Antichrists progenie eod Antipas Of his faithfull seruice to God 60. Antropomorphitae What they were eo Apparicions of soules 61. Appelles What his heresie was eod Apolinaris Of the heresie he fell into eo Apostle What an Apostle is 62. Who were Apostles eod How they wer not the heads of the church eodem How the Apostles were equall with Petâ—r 63. How they had wiues 64. Of foure manner of Apostles 65. To take heede of false Apostles eo Of the Apostles traditions 66. Aquarij What they were eo Archbishop How the name is approued eo Archontici 68. Archdeacon When the Archdeacons began eod Arke What the Arke of couenant was 69 What is ment by the ark of the testameÌ„t 70 Of the Arke of Noe. eo Armageddâ—n How it is interpreted eod Arme. What the arme of God signifieth 61 Armintant Of their damnable opinioÌ„s 72 Arrius Of his heresie lameÌ„table end 73 Of the confutation of the Arrians 74. Arrowes What the arrows of God are eo How they are sometime takenâ— for thunder eod How they are taken for sicknesse eod Asia What Asia is eod Of whom it was first possessed 75 Asking The manner of asking of God eo Of whoÌ„ we ought to aske our petitioÌ„ eo How Christ asked what men did c. 67. Assur How the people of Assiria tooke c. eod What is meant by Assur eo Astharoth What maÌ„ner of idol it was 77 Astrology What Astrology is eo Authorities against the abuse therof 78 Astronomy What Astronomy is 80. The first inuenter of Astronomy eod Aue Maria. An Aue Maria of the Popes making eo Auenge How we ought not to aueng 81 Auims What the word doth signifie 82. Auricular confession eod Axe What is meant thereby eo B. BAal What Baal was and c. 82. What Baal-berith was 83. what Baal Peor was eo Babel What Babel signifieth eo For what intent the towre of Babel was built eod Babilon What Babylon signifieth 84. Why Babylon is called an hill eod The description of Babylon and c. eo How Babylon is fallen 85. How it is called the wast Sea 86. How his destruction was prophesied eo Backeparts of God What is meant thereby eo Baptime The right vse of Baptime 87. How we be washed by Baptime eo How Baptime bringeth no grace 88. Of the Baptime of Insants 89. How it is no Baptime but to the child 91. Significations of Baptime eo Considerations of Baptime 92. How it purifieth and cleanseth eod To be baptised in Christ what it is 93. To be baptised in Moses what it is eod To be baptised by the holy Ghost what it is eod To be baptised ouer the dead what it signifieth eod What Iohns Baptime signifieth 94. Of dipping in Baptime eo Of the Oacrament of Baptime eo How Baptime is taken heere 95. Barchochebas Of his heresie eo Bariesu Of his craft and subtiltie eo Barren What a reproch it was in women 99. How barreÌ„ mothers haue brought forth excellent men eo The meaning of the place 97. Why the Church is called barren eod Barthelmew Of his death and martirdome eod Basilides What his heresies were eo Bastard What child is called a bastard 98 How bastards are not admitted in c. eo Bathes How bathes without God c. eo Of Bath a certeine measure 99. Beelzabuh An Idol of the Philistines eo Behemoth What beast this is eod Beleeue What it is to beleeue 100. Prophesied yâ— few wil beleue Christ. 101 How men are driuen to beleeue through the works of God eod The meaning of certeine places eo Beame What this beame signifieth eod Benedict Why he is set among the heretikes eod Beril The description of Beril c. 102. Berillus Turned from his heresie c. eo Beast That came out of the bottomlesse pit eo Of the beast that rose out of the sea 103 How the number of the beast noteth c. eodem Of the beast the woman sat on
he is called Messias eod How he is called our Altar eod How Christ is called sinne eo How Christ is the Fathers word 190. How he is the Image is God eod How in his Godhead he is euery where eodem How he is not carnally present with vs. eo How he dranke of it himselfe 191. How he bare himselfe in his own hands eodem Of Christs name and offices eo Who they be yâ— come before Christ. 192. Of the right hand of Christ. eod Wherefore Christ is worshipped eod How we caÌ„not haue him here alwaies eo How Christ is our apparell our house our roote c. 193. How he was subiect to the lawe eod How to know Christ aright eod How he suffereth in his members eo How he is yâ— head of yâ— church militaÌ„t 194 How he doth call vs brethren eo His lieng in the stall expounded 196. How he is called the Rocke eod What it is to put on Christ according to the Gospell eod How Christ first loued vs. and not we hint 197. How his corporall presence is hurtful eo How Christ is God eod Certeine of the Arrians obiections that Christ is not God 202. What Christ hath done for vs. 203. Christian. The definition of a christiaÌ„ eo Where the name of Christian begaÌ„ 204. A christian after the Popes religion eo How he may warrant himselfe forgiuenesse 205. Church what a church or the church is 206 Of whom the Church began 208. Why the church is holy and catholike eo How it is made cleane by Christ. 209. How the Church hath spots and wrinckles eod How it is said aright that the church cannot erre eod How the Church is knowne 211. What is meant by the militant and Triumphant 213. Who is the true head of the true Church eo How the Church is vnspotted eo How the Church receiued not hir first preaching 214. How the Church is hid eo How it is not aboue the word of God 215 How it hath no authority to reforme the Scriptures eod How the Church moued Augustine to beleeue 216. How the Church is our mother eod How the Church is visible 217 Marks wherby the church is known eo Of the church of Antichrist the Pope eo Of the vniuersall Church 218. Circumcision What it doth represent eod what was meant by circumcision 219. How it is the signe of the couenant 220. Why Christ was circumcised eod Why it was marked in the members of generation eod How the Iews circumcise their chil 221 How the Aegyptians circumcise theirs eo Cloudes how God did couer himselfe with them 222. How they be called Gods pauilions 223 Cockatrice eggeâ— The meaning thereof eo Colde What it is to be colde 224. Coates of fire What the meaning is 225. Comfortlesse The meaning thereof eod Commaundements of God Impossible eo A reason of the Pelagians answered 227 A prophane example 228. Common how and when all things were common eod Common praier eo Communion Of the receiuing therof eod How it ought to bee receiued in both kindes 229. Receiuing in one kinde disproued eod Bucers opinion of the Commnion bread 223. Concomitantia Deuised of yâ— Papists 234 Concord A definition thereof eod Who is the mother of concord eod A praise of concord eod Concubine how she is taken in holy scripture 235. The difference betweene a wife and a concubine 236. Concupiscence What it is 237. How it is sinne eod Confession When it began 238. Of confession of God and against auricular confession 239. Of. 3. manner of confessions to men 241. A Monks opinion of confession 245. Confirmation What it was 246. Coniuring Of coniuring the Diuell 247. Conscience What conscience is 248. At a seared conscience eod Consecration What it is 249. Contempt how it is desined eo Contention Betweene Paule Barna eod Continencie What continencie is eo Cornelius how he was iustified 250. Corner stone Who is the corner stone 251. Corruption From whence our corruption commeth eod Couetousnesse What it maketh men to do 252. Councels Of a Councell before Christ reuealed eo A councell of the Scribes Phare 253 Of the high Priests and Paresies 254. Of the Scribes Pharesies elders eo Councels held of the Apostles eo Of certeine generall councels 255. How councels may erre 259. Of wicked councels 260. Creta The description of this I le eod Cry What it is to cry vnto the Lord. 261 Co crie from the ends of the earth eod Crosse. How it is not to be worshipped 262. How the crosse was esteemed among the Aegyptians and Romanes eo Of bearing the crosse eod Crowne of golde how it is vnderstood eo The crowne that â—ob speaketh of 264. Crueltie From whence it is deriued eodem Cubite What the measure of a cubite is eodem Cup. The sundry significations therof eo What the Cup of the new Testament signifieth 265. What is meant by the cup of saluation 266. Of the cup of blessing eod Taken for the drinke in the cup. eod By the cup is signified Christs passion 267. How it is taken for the crosse of affliction eod Of the Popes golden cup. eod Curse What it importeth eod Of two manner of curses 268. Of the curse of good men eod The meaning of the place eod What Gods curse is 269. Custome The definition of custome eod Of vicious customes and c. eod How customes must yeld to yâ— truth 270 Customes What customes are 271. Cut off What is meant by cutting off eo D. DAy How they were first called after chaunged 272. What is heere meant by day 273. How good daies are to be esteemed 274. why it was called the day of sweet bread eo What is meant by the day of MaÌ„dian eo Of the day of dome eod Of the obseruing of daies 276. Dagon What Dagon was eo Damnation How it is vnderstood eod Dan. Why yâ— tribe of Dan is left out 277. Daniel Wherefore he set open his windowe eo Wherfore he absteined froÌ„ yâ— kings meat eo Darknesse Of the darknesse of the land of Ievvrie 278. What is meant by darknesse 279. Dauid Of his praise to king Saule by Doeg 280. The cause why Dauid was knowne eo Of Dauids coÌ„mig to Ahimelech the Pr. eo Of Dauids lie to Ahimelech 281. Why the people flocked to him eod How Dauids adultery was punished 282 How Dauid is sayd to be righteous eod How he numbred the people eod Why Dauid and Abraham are first rehearsed 283. Where Dauid laid vp the armour of Goliah eod Daughters of men eod Daughters of Sion eod Dauncing How it is a cursed mirth eod Against dauncing vsed now 284. What daunces are honest what euil eo Dauncing taken in good part 285. The heathniks opinion of dauncing eo Deacons What the deacoÌ„s office was 286. Of the election of Deacons eod How deacons may preach and baptise eo Dead To be dead to yâ— law what it is 287 The dead shall heare how it is vnderstood 288. How
the rocke eod How Christ is the true Rocke eod Rod. The opening of the place 923. Of the rod and staffe of God 924. Rome How Babylon is proued to bee Rome eod An obiection aunswered 925. Reasons to proue that Christ suffered at Rome eod How Babylon is proued to be Rome by the Doctors 926. Rudâ—ments What they were c. 927. S. SAbboth Wherefore it was instituted 928. How the Priests brake it and were blamelesse 929. What is meant by the second Sabboth eod Why the Machabees sought on the Sabboth 930. The meaning of the place eo The signification of the Latine worde Sabbathum eod Sackecloth What the wearing of sackcloth meaneth eod Sacrament What a Sacrament is 931. What are Sacrament doth signifie 933. How it is called the bodye of Christ eod The right consecrating of the Sacrament eod How it is a memorial or signe of Christs death 934. How it is receiued with our mouth eod How it is more then bare bread or wine eod How it is made of two natures eod How Sacraments are no cause of gracâ— eod What ought to bee considered in Sacraments eod How they be holy whether the minister be good or bad 935. What the olde Fathers doe teach of the Sacrament eod As it is our body so is it Christs 936. How it hath no Accident without his substance eod Of a new Article inuented in the Sacrament 937. Of the Sacramentall chaunge eod Of the Sacramentall word eod How in the SacrameÌ„t remaineth bread and wine eod Of the Sacramentall eating 938. What is to bee wondered at in the Sacrament eod How the sacrament may be poisoned eo How it was cast in the fire burnt 939. How there is but two Sacraments eod When it was forbidden to bee ministred in both kindes eod Sacraments of the Elders compared to ours eod Sacrifice What a sacrifice is 940. Of two maÌ„nner of sacrifices eo How the Priests cannot offer vp Christ in sacrifice 941. How it is to offer our bodies a quick sacrifice 942. What manner of sacrifice we offer to god eod Of the sacrifice of the Table and Crosse. eod What the sacrifice of righteousnesse is 943. The difference betweene a sacrifice and a sacrament eod What sacrifices doe signifie eod Of the Leuiticall sacrifices eod Of sacrifices made by fire eod What the sacrifice of thankes is eod The sacrifice of the olde lawe what it meant 944. Sacriledge What sacriledge is eod Saduces What the Saduces were 945. Sagaion what it signifieth eod Saints how they are not to be praied vnto nor c. 946. To praise God in them what it is 947. How the dead saints knowe nothing c. eod How they cannot imparte their righteousnesse to other 948. Certaine obiections aunswered eod Wherefore Saints deedes do serue 952. How they haue not merits sufficient for themselues eod How the faithfull liuing in earth are Saints 953. How Saints shall iudge the world 954. Salomons House Of the beautie thereof c. eod Of Salamons Temple 955. What Salomons porch meaneth eo Salt What is to be salt eo Who it is meet to salt 956. Of the salting of hypocrites eo Of the salt that hath lost his saltnesse eo How our speach ought to bee powdered with salt eod How the nature of Christ is set out by the ceremonie of salt 957. How salte in Baptime is not Christs order eod Of the salted Couenaunt eod What the sowing of salt meaneth eod Saluation A firme argument of our saluation 958. How without the Church is no saluation 959. The causes of our saluation eod How our saluation is neerer now then when c. 960. To worke out our saluation what it meneth eod Salute The meaning of the places eod Samaritanes Of their opinions 961. Samuel how the place is vnderstood eod Of the raising vp of Samuel eod Sanctus sanctorum what the meaning of these are eod Sanctifie what it is to sanctifie 962. The meaning of the place eod How our meates are sanctified 963. Sanctuary Of the praiers made in the Sanctuary eod What it is to feare the Sanctuary eod Saphire The nature of the Saphire and c. 964. Sapience A definition thereof eod Sardine A description of the stone c. eod Sardis What Sardis is 965. Sardonix The description thereof c. eod Satan how Satan is taken for an enimy eod How hee is called the Prince of this world 966. How his standing among the Angells is vnderstood eod Of the man that Paule deliuered to Satan 967. How Peter is called Satan 968. How Satan can doe no more then God permitteth eod How he entered into Iudas eo Of his binding vp loosing againe 969 Satisfaction What is vnderstood thereby 970. How hurtfull the doctrine of satisfaction is 971. Of two manner satisfactions 972. Saturninus Of his opinions eod Sauiours How there is no mo Sauiours but one eod How the place is vnderstood 973. To be saued by hope what it meaneth eo Saule Why he was called Paule eo How Saule rent Samuels coate eod Scape goate 974. Scepter What the scepter of Christ is eo Scisme What Scisme is and how it is defined eod Of Scismes good and euill 975. Scorner The propertie of a Scorner 976 Scorpion The papists compared to a scorpion eod Scribe What a Scribe is 977. Scripture How the Scriptures are easie to be vnderstood 978. How Christ and the Church are learned therein 979. Against them that say they bee darke eo How in them are things needfull for our saluation 980. How holy Scripture is to be read 981. Of the ignorance knowledge of Scriptures eod How by them all doubts are tried 982. How Christ ouercommeth Satan with Scripture 983. How the place is to be vnderstood eo How it hangeth not vpon the iudgement of the Church eod WheÌ„ the Scripture was in English 985 Of Herodes burning the Scriptures eo Sea Of yâ— diuers nameâ— giue to the sea eo What the sea of Glasse signifieth eod What Iob meaneth by these two Sea 〈…〉 Whale 986. Sebellius Of his hereticall opinions eo Second Of the second time of punishinâ— 987. What is meant by the second death eod Secretnesse How secrets ought not to be disclosed 988. Sect. What is meant by the word Sect. eo How many Sectes are laied to Luthers charge 989. Secundiani What they were eo See or seeing What is meant by the place eo How the people sawe God 990. How the iust shall see God eod Seed how the seed of the righteous is said to inherit eod How yâ— field may not be sowen with mingled seed 991. Seeke The meaning of the place eo What it is to seeke after God 992. Selah What the word signifieth eo Seale The opening of the seuen seales eo The meaning of the place 994. Seleuciani What their opinions were 995. Sell. How the place is vnderstood eod Solde vnder sinne what it meaneth 996. Selum The misery yâ— happened the Iews vnder him eod Senechdoche
What kind of figure it is 997 Sennacherib wherfore his sonnes slue him eod Sent. How this place is vnderstood eod Search why God is said to search 998. Commaunded of Christ to search the Scriptures eo Serpent What Serpent doth signifie 999 What it is to sucke yâ— serpents head eod Seruice what the true seruice of God is 1000. How it ought to be ministred in a known tongue eod Obiections aunswered eod Seaâ—e of God What yâ— seat of God is 1001 Sethtani What manner of heretikes they were eod Seauen How it is taken in Scripture eo What the 7. Angells doe signifie 1002. Seauentie interpreters Of their traÌ„st 1003 Seueâ—us Of his hereticall opinions 1004 Shadow eod Shame What shame is eod How and whereof shame came first eod Shape of God What it is to be in the shape of God 1005. Shaue How the woman taken in warre was shauen eod Wherefore Hanon shaued the beards of Dauids ambassadours eo Sheepfolde How there shall be one sheepfolde eod Shepheard The opening of these places eo The propertie of a good shepheard 1006 Of the restoring of good shepheards eo Of the outward gouernement of foolish shepheards eod Of the swoord that should come of the shepheards 1007. Of foure kinde of shepheards eo Shew bread Wherefore it was called so eo Obiections aunswered eod How the Lords death is sheweÌ„d 1008. Shooe What Gods shooe is eod Short life How it is not a generall rule of Gods iudgement eod Sicera What kinde of drinke it was 1009 Sicle What a Sicle is eod Sichem What is meant by the diuiding of Sichem 1010. Siggaion What it is 1012. Signe What a signe is eo How it is not both the signe the thing signified 1013. Silence What is meant by the word silence eod Siloh What Siloh is 1014. The meaning of the place eod Of the soft running waters of Siloh eo How that by Siloh Christ is meant eod Of the towre of Siloh 1015. Siluer What it is to tourne siluer into drosse eod What a siluerling is eod Simon Magus Of his opinions and ende eodem Of Simon Chananeus the Apostle 1016 Simple Who are simple eod Sinagogue What a Sinagogue is 1017. Singing The meaning of the places eod When it was brought into the Church 1018. The iudgment of the learned concerning singing eod When plaine song prickesong and Descant were brought into the Church 1020. Single life What the fruits thereof are among the Priests eod Sinne. The definition of sinne 1022. What sinne is eod How euerie sinne is mortall 1023. The Doctours saiengs in that matter 1024. How God ordeined sinne and yet is not the author thereof 1025. The cause of sinne is not to be layed to God eod How all sinne is both deadly and veniall eod How it is not of Gods creation in man 1026. How it entered into the world eod How Christ is called sinne eo How no man can pardon sin but Christ. 1027. To sinne against the holy Ghost what it is eod Wherfore the holy Ghost will rebuke the world of sinne 1028. Of sinne vnto death how it is declared 1029. How our sinne is made Christs sin 1031. How sinne is forgiuen in Baptime eod Sin offering what was ment therby eo Solde vnder sinne eod Sion What Sion is 1032. What the daughters of Sion signifieth eod Sir How men of countenance may be called Sir eod Sirtes What the Sirtes were eod Sister how Abraham made his wife to say she was his sister 1033. Sit. what it is to sit in the temple of God eod What it is to sit on the right haÌ„d of God eo What it is to sit in the dust eod Why they sat not at the eating of passeouer 1034. Sixe What it is to deliuer out of six c. eo What time of the day the sixt houre was 1035. Sleepe Now sleepe is taken in Scrip eod What Dauid meant by this sleepe 1036. The meaning of the place eod How God is said to sleepe eod Slime What slime is 1037. Smirna What Smirna was eod Snare What the snare signifieth eod The meaning of tâ—e place eod Snow Of the ingendering of snow 1038. Solde What it is to be sold vnder sinne eo Sonne of man what is meant by the sonne of man eod How the sonne is punished for the Fathers fault 1039. Sonne of God How Christ is proued so to be 1040. Of his deliuering vp his kingdome eod How he is equall to his father 1041. Who are the sonnes of God eod How we are borne the sonnes of God 1042. Sophist what a Sophist was and what now 1043. Sorrow Of godly sorrow worldly sorrow eod How Christ ouercame the sorrowes of death 1044. Souldier what the profession of a souldier is eod The meaning of the place eo Soule The diuerse taking of the word 1045. How Christs soule was heauie 1046. Of Christs soule descending into hell eo Wherein the soule of man and beast doe differ eod Of the apparition of soules eod Of soules departed 1048 The meaning of the place eod How Satan hath no part of the soule of the godly 1049. How the soules departed know nothing what c. eod Sound How Caluine vseth this worde Sound 1050. Sowe what it is to sow in the flesh 1051. Spittle How Christ made clay with his spittle eod Spiders web What it is to weaue the Spiders web 1052. Spirit how the word spirit is vnderstood eodem How the spirit of God maketh intercession for vs. eod Who is of the spirit of truth and who is not eod Of yâ— spirit that Christ promised to send 1053. Why the holy Ghost is called the spirit of truth eod Of the spirit of southsaieng eod Of the spirits of the Prophets eod Of the spirits in prison eod How to serue God in spirit 1054. Spirituall who they be that be spiritual eo Of the spirituall house 1055. Of the spirituall eating of Christs body eod Spitting What is meant by spitting in hir face eod Sprinkling What is meant by the sprinkling of bloud 1056. Staffe What it is to goe with a staffe eod What the staffe of Gods mouth signifieth eod What the staffe of bread signifieth eod Stained clothes eod Starre What the starre was that appered to the Magies eod How the moone and starres are vncleâ—â— in Gods sight 1957. Of the seauen starres called Pleiades eo How the good instructors shall shine as starres eod How starres presage nothing eod Steward Of the vniust steward eod Stoikes What they were 1058 What certeine of their opinions were eo Stone Of the stone that Iosua pitched vp eodem Of the stumbling stone and who shall stumble thereat 1059. What stones in this place signifieth eod Of the stone cut out of the mountaine eo Who is the corner stone 1060. Who is the stone full of eyes eod Straite gate What it doth signifie eod Subiection Of Christs subiection to his father eod Sucoth 1061. Superstition What it is and how it is defined eod
soule Cooper APOSTLE What an Apostle is APostle is an Ambassadour a Messenger or one sent And after this manner Christ is our Apostle sent of his Father Tindale Who were Apostles Apostles are those chosen sorte which were sent by Christ himselfe to preach the Gospell ouer all the world confirming the same with miracles and bearing witnesse of Christs resurrection of which sort were the twelue Mat. 10. 1. into whose state Paule was called afterward These béeing bound to no certein abiding went from countrie to countrie preaching Christ and trauailed as ambassadours to sundrie nations planting Churches and setting vp Christs kingdome wheresoeuer they came Marl. vpon the Apoc. fol. 259. How the Apostles were not called the heads of the Church Augustine in his third booke writing against the letters of Petulian denieth that the Apostle Paule could be the head of the whom he had planted in the faith of Christ saieng O what a rashnesse and pride is this of man Why doest thou not rather suffer that Christ should alwaies giue faith and to make thée a Christian in the giuing of it Why doest thou not suffer that Christ should be euer the beginning of the Christian man and that the Christian man should fasten his roote in Christ that Christ be the head of the Christian man For what time 〈…〉 the spirituall grace is bestowed vnto the beléeuers by the holie and faithfull ministers the Minister himselfe doth not iustifie but he onelie of whom it is said that he doth iustifie the wicked For the Apostle Paule was not the head and beginning of them whom he planted nor Apollo the roote of them whom he watered but he which gaue them increase as he himselfe saith in the third chapter in the first Epistle to the Corinthians I haue planted Apollo hath watered but God hath giuen increase So that not be which planteth is anie thing nor he which watereth but God hath giuen increase nor he was not the roote of them but he rather which said I am the Uine and you be the braunches And how could he be their head when he said wée being manie are one bodie in Christ And when he doth report most plainlie in manie places that Christ himselfe is the head of the whole bodie This saith Augustine Musculus fol. 261. How the Apostles were equall with Peter Saint Cipriane saith Non erant vtique caeteri Apostoli c. The rest of the Apostles were the same that Peter was all endewed with one fellowship both of honour of power Yet the beginning is taken of one to shewe that the Church is one Cipri de simplicita Prçlatorum Iewel fol. 109. Saint Hierom saith Dices super Petrum fundatur Ecclesia c. Ye will say the Church is founded vppon Peter Notwithstanding in another place the same thing is done vppon all the Apostles and all receiue the keies of the kingdome of heauen and the strength of the Church is founded equallie vppon them all Hierom aduers. Iouinia li. 1. Iewel fol. 107. Origen saith Quod si super vnum illū Petrum tantum c. If thou thinke the whole Church was builded vpon Peter what wilt thou then say of Iohn the sonne of thunder and of euerie of the Apostles Origen in Math. tract 1. Iewel fol. 107. S. Chrisostome of Peter saith thus Duplex crimen erat c. Peter was in double fault both for that he withstood Christ and also for that he fell himselfe before the rest Chrisost. in Math. hom 83. S. Austen saith Inter se concorditer c. Peter and his fellowes liued agréeable together August Epist. 86. Againe he saith Christus sine personarum c. Christ without anie choice of persons gaue the same authoritie to Paule to minister among the Heathen that he gaue to Peter among the Iewes The ordinarie glose saith thus of Saint Paule Non didici c. I learned not of Peter and others as of my betters but I had conference with them as with equalls and friends Glos. Gal. 2. Iewel fol. 107. Paule himselfe saith Iames Peter and Iohn that séemed to be pillers gaue vnto me and Barnabas the right hands of the fellowship which the glose expoundeth thus Societatis c. O◠fellowship that is of equalitie Iewel fol. 107. How the Apostles had wiues Haue we not power to lead about a wife being a sister as well as other Apostles and as the Bretheren of the Lord and Ceyphas ¶ This text cléerelie proueth that Peter and other Apostles had wiues and wherefore then should it be vnlawfull for Priests to marrie they are no better nor no holier then the Apostles were But héere will some say that the Apostles had wiues before that Christ did choose them but afterward they forsooke their wiues followed Christ which thing is not true that they forsooke their wiues for that had bene plainly against the doctrine of their master Christ which taught thē not to forsake their wiues but in any wise to kéepe them sauing onelie for fornication And this place of S. Paule Haue we not power c. doth proue how S. Peter after his Apostleship and also other disciples of Christ carried their wiues about with them when they went a preaching wherefore it is a false lie that they had forsaken them D. Barnes Eusebius in the third booke of the Ecclesiasticall storie in the 27. chapter reporteth Clements wordes thus Clement whose words we haue héere marked writing against them which despise mariage saith these words Do they also disallow the Apostles for Peter Philip had wiues and gaue their daughters to be maried vnto men And also Paule the Apostle is not ashamed to make mention in a certeine Epistle of his owne make and companion and to greete her whom he said that he led not about with him that he might be the more readie and comberlesse to preach the Gospell I doe not backbite th◠other blessed men which were coupled in matrimonie of whom I made mention now For I wish that being worthie of God I may be found in his kingdome at their feete as Abraham Isaac Iacob as Ioseph Esay other Prophets were As Peter and Paule and the other Apostles which were coupled in mariage which had wiues not to fulfill the 〈…〉 s of the flesh but to haue issue and posteritie 〈…〉 Ignatius in Epist. ad Philadel Erasmus in his annotations vpon the fourth Chapter of the Epistle to the Philipians reporteth the witnesse of Ignatius on this wise The holie Martir Ignatius in an Epistle to the Philedelphians doth plainlie graunt that not onelie Peter but also Paule and other of the Apostles had wiues And that they had them in no lesse reputation therefore because Patriarchs and Prophets were married not for lusts sake but for childrens sake Chrisostome graunteth that there were some which reckoned that Paule did speake vnto his wife but dissenteth shewing no
the Minister to the Archbishop aboue the Bishop so we sée no cause of inequalitie why one Minister should be aboue another Minister one Bishop in his degrée aboue another Bishop to deale in his diocesse or an Archbishop aboue another Archbishop And this is to kéepe an order dulie and truelie in the Church according to the true nature and definition of order by the authoritie of Augustine lib. de ciui Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio M. Fox ARCHONTICI THese were heretikes in Palestina which referred the creation of all things to mans powers They said that the Sabaoth was the God of the Iewes and that the Diuell was the sonne of the Sabaoth Epiphan haeres 40. August li. de haeres They denied the resurrectin of the bodie Eliote ARCHDEACON When the Archdeacons beganne THe Archdeacons began then to be created when the plentie of the goods required a new and more exact manner of disposing them albeit Hierom doth saie that it was euen in hiâ— age In their charge was the summe of their reuenewes possessions and store and the collection of the dailie offerings Whervpon Gregorie declareth to the Archdeacon of Salon that hée should be holden guiltie if anie of the goods of the Church perished either by his fraud or negligence But where as it was giuen to them to read the Gospell to the people to exhort them to praier whereas the power admitted to deliuer the Cup in the holie Supper that was rather done to garnish their office that they should execute it with more reuerence when by such signes they were admonished that it was no prophane Bailiwicke that they exercised but a spirituall function and dedicate to God Caluine 4. li. cha 4. Sect. 6. Damasus calleth Stephen an Archdeacon Hierom in his Epistle Ad Euagrium hath this name Archdeacon Sextus in his decrées saith that Laurence the Martir was an Archdeacon Sozomenus lib. 7. cap. 19. maketh mention of an Archdeacon reading the Scriptures and these be his words And this also is a strange thing in the Church of Alexandria whiles the Gospell are a reading the Bishop doth not rise vp which I heard of others This holie booke a Monke that is an Archdeacon readeth there in other places Deacons in manie places the Priests onelie but in principall Feasts Bishops Socrates in the seuenth booke of his Ecclesiasticall historie speaketh of one Timothie an Archdeacon I. W. Fol. 344. 345. ARKE What the Arke of couenaunt was THis was a Cofer or Chest made by Moses in the Desart fiue cubites in length and thrée in breadth wherein were put the Table of the olde Lawe and Rod of Moses and part of Manna It was made of strong wood and soote and couered as well within as without with fine golde And on the top were two Images of Angels Cherubins Cooper ¶ Tindale saith it was a Cofer or Chest as our Shrines saue it was flat And the example of ours was taken thereof Tindale fol. 11. What is meant by the Arke of the Testament And the Arke of his Testament was séene ¶ That is to saie Christ is now disclosed in the doctrine of his Gospell and in all the new Testament in whom all the treasures of wisdome and knowledge are bestowed Col. 2. 3. Who hath fulfilled the olde Testament and filled the new For Christ being man is the true Arke of the couenaunt because the whole fulnesse of the Godhead lieng inclosed in him as in an Arke or Chest dwelleth in him bodelie Col. 2. 9. At the beholding of whom God is become at one with vs. For God the Father hath set him foorth to be the attonement maker through faith by the meanes of his bloud Rom. 3. 25. In respect whereof he is also called the Attonement for our sinnes 1. Iohn 2. 2. Marl. vpon the Apoc. fol. 166. Of the Arke of Noe. The Arke of Noe was a great Uessell which God commaunded Noe to make that he his wife his thrée sonnes and their wiues might be preferued from the vniuersall floud the yeare of the world 1652. And before the Incarnation 2310. yeares The Uessell contained in length 300. Cubites Geometricall euerie Cubite containing as Saint Augustine saith sixe common cubites which is 9. foote And so it was in length two thousand seuen hundred foote And in déepenesse from the vpper decke to the bottome 30. Cubites which was 270. foote And the roofe ouer it was one Cubite which was 9. foote This Arke was not by mans power brought into the Sea but by the course of the waters rising vp it was borne away and rather by diuine prouidence then by mans policie it was gouerned from running to wracke And Noe began to build this Arke in the 533. yeare of his age and before the floud as Berosus saith 78. yeares Lanquet Grafton ARMAGEDDON The interpretation of this word WHich in Hebrue is called Armageddon ¶ In the Scriptures places take their names either of some notable aduenture or by some notable mischaunce As for example the Graues of lust in Nu. 11. 34. Meriboth or the waters of strife Nu. 20. 24. And other like in the Scriptures So also doth Armageddon by preuention in this place which maie be interpreted the Armie of wasting or slaughter representing euen by the vnluckie name of it what shall beâ—all at length to the armie of Antichrist Hierom whom Aurigallus followeth in his Hebrue places interpreteth Armageddon to be a certaine Mountaine where the Israelites wer wont to pitch their tents Other thinke rather that Armageddon should be called Gospell hill or the Hill of glad tidings or Apple hill or the Hill of choice fruits And trulie the Kings and Princes of the Earth haue none other quarrell to fight against the godlie but onelie for Christes Gospell wherevnto all power ought to bée subiect Mâ—lorate vpon the Apocalips fol. 233. ¶ Armageddon As if he would saie the craftinesse of destruction when as Kings and Princes shall warre against GOD but by the craft of Satan are brought to that place where they shall be destroied Geneua ARME What is to be vnderstood by the Arme of God THe Arme of God signifieth Christ of whome Ieremie 32. 21 writeth thus Thou hast brought the people of Israel out of the lande of Aegypt with a mightie hand and stretched out Arme. ¶ By the Arme we vnderstand the mightie power of GOD to saue for so Paule defineth the Gospell that it is the power and might of GOD to saluation Neither is there anie cause but that also by the Arme of GOD wée maie well vnderstande Christ for as euerie man by the Arme doeth all things that hée doeth So GOD by his woorde createth gouerneth and iustifieth and therefore his word which is Iesus Christ is called his Arme. Neither is this word Arme applied onelie to a man but also the long snout of an Elephant is called an hand or an arme for
that by that instrument he worketh manie things c. Pet. Mar. fol. 325. And his arme shall rule for him ¶ His power shal be sufficient without helpe of anie other and shall haue all meanes in himselfe to bring his will to passe Geneua ¶ Where the Lord saith he hath made bare his holie Arme is as much to saie as he is readie to smite his enimies and to deliuer his people Geneua Therefore mine owne Arme helped me ¶ God sheweth that he hath no néede of mans helpe for the deliueraunce of his and though men refuse to doe their dutie through negligence ingratitude yet he himselfe will deliuer his Church and punish the enimies Read Chap. 59. 10. Geneua ARMINIANS Of their hereticall and damnable opinions THese people were of the Countreie of Armenia and of late yeares christened but now they be subiect to the Turkes They in some things erred from the Church of the Latines and Greekes They haue one great Bishop whom they cal Catholicum They celebrate much like vnto our fashion They kéepe holie neither the Natiuitie of Christ nor his Baptime saieng he néeded not to be purged nor clensed of sin Also they tooke from all sacraments the vertue to confer grace They eftsoones baptise those that came from the Church of the Latines to them saieng that we be not of the Catholike faith but they They saie that no man maie be christened vnlesse he receiue the Sacrament of the Altar that Infants néed not to be baptised affirming that in them is no Originall sinne That the holie Ghost procéedeth of the Father and not of the Sonne That the Sacrament of the Altar maie not be consecrated of bread cleane without leauen Also in the consecration they put no water into the wine Moreouer they saie that the receiuing of the Sacrament profiteth onelie the bodie That when Christ descended into Hell he led with him all that wer there That Matrimonie is no Sacrament and may bée dissolued at the will of the man or woman That Christ did rise the Saterdaie after good Friday All these and other heresies are condempned by sundry generall counsailes and the consent of all Christendome Eliote ARRIVS Of his heresie and lamentable end ARrius borne in Libia yet a Priest of Alexandria hearing Alexander the Bishop intreating curiouslie of yâ— Trinitie thought verilie that he maintained the opinion of Sabellius set himselfe against the Bishop and said that the sonne of God had a beginning of essence that there was a time when he was not he said that God was not alwaies a Father that the sonne was not from euerlasting but had his beginning of nothing Béeing called before the Emperour he would subscribe to the Nicene counsell and sweare to His deceipt was to carrie in his bosome his hereticall opinion written in a péece of paper and when he came to the booke he would sweare yâ— he thought as he had written meaning in his bosome His end was lameÌ„table for comming from the Emperour after the oth he had taken with great pompe through the stréet of Constantinople he was taken with sodeine feare withall he felt a laske immediatlie he asked of them where there was anie house of office thither he went and voided his guts As manie as went by were wont to point at the place with the finger and saye in yonder Iakes died Arrius the heretike Socrates li. 1. cap. 3. 25. Epiphan Haeres 68. 69. ¶ About the yeare of our Lord. 499. Transamandus king of the Vandales in Afrike banished 220. Bishops for that they withstood and resisted the heresie of Arrius ¶ About the yeare of Christ. 522. Iustine the Emperour banished all the Bishops of the Arrians Maniches and other heretikes and indeuoured to restore againe the pure and sincere Christian faith But shortlie after he fearing of the power of Theodorich the king of the Ostrogothes permitted the Arrians to turne to their Churches ¶ About the yeare of our Lord. 591. Leonigildus king of Spaine slew his own sonne Hermogile because he would not consent to the heresie of Arrius Cooper Of the conâ—utation of the Arrians Looke Christ. ARROVVES What the Arrowes of the Almightie are FOr the Arrowes of the Almightie is in mée c. ¶ The Arrowes of the Almightie after some mens opinion are the sorenesse of his iudgement and his wrath After some other they are the trouble which the lawe moueth in the hearts of men while they therby are stirred to hate themselues so are healthfullie killed as it is said Psalme 38. 2. Some againe expound them to be the crosse of miserie and wretchednesse wherein God had now wrapped him For the Saints saie they receiue their crosse of the hand of God The same wil that this sentence be an increasing and amplifieng of that which his aduersarie had fierslie laide against him Eliphas in the beginning of the fourth Chapter had said that the plague was come vpon him had touched him With this say they meteth he now Beholde it not onelie toucheth mée but woundeth mée with Arrows and those venoumed with venome haply with the gall of Dragons with which touching both my bloud waxed wood and all my spirit is suppled vp Moreouer God hath not onelye throwne these dartes vppon mée but also his dreadfull feares that is whatsoeuer hée hath that is terrible laieth he on mée T. M. How Arrowes are sometimes taken â—or thunder and lightnings Then he sent his Arrowes that is to saie his lightninges and scattered them Read Psalme 77. 17. Geneua How they are sometimes taken for sicknesse For thine Arrowes haue light vppon mée ¶ Thy sicknesse where with thou hast visited mée Geneua ASIA What Asia is ASia is one of the three parts of the world conteining Asia the lesse Lidia Caria Bithâ—â—â—a Galatia Capadocia Armenia Cilicia Sarmatia Assiria Arabia Persia Hircania Media the two Indies with manie mo as Ptolome describeth in his twelue Tables Cooper Of whom Asia was first possessed Sem the first sonne of Noe Prince of Asia called also of some Melchisedech a iust and peaceable King a Priest of Almightie God from whome Christ liniallie descended possessed Asia with his children For of Elam came first the Persians of Assur the Assirians of Arphaxat the Chaldeans of Lud the Lidians and of Aram the Sirians Grafton ASKING The manner of asking of God THis saith Dauid Kimhi was the manner of asking of God Hée which would enquire concerning anie publike affaire or otherwise of anie weightie matter came vnto the Priest and hée putting on an Ephod stoode before the Arke of the Lord. In the Ephod or in the brest plate were 12. precious stones wherein were written the name of the twelue Tribes And there were also set the names of Abraham Isaac and Iacob And in those stones were all the letters of the Alphabet The asker ought to turne his face vnto the Priest and to aske not in déede so apertlie that his
Bishop whom Saint Paule willeth to be both watching and sober and also modest herberous in 1. Cor. 9. proueth that it is lawfull for him not onelie to eate drinke at the Corinthians costs and charges as in the. 4. verse But also to enterteine a wife as in the. 5. verse and generelly to liue well and honestlie as in the. 14. verse Of vnpreaching Bishops and Pastors The world saith Gregory is full of Priests but yet in the haruest there are seldome workemen found because indéed we take vpon vs the office of Priests but we fulfill not the work of the office Againe because they haue not the bowels of charitie they will séeme Lordes They acknowledge not themselues to be Fathers They chaunge the place of humilitie into the aduauncing of lordlinesse Againe But what do we O Pastors we receiue the reward and are not workmen We are fallen to outward businesse and we take in hand one thing and performe an other we leaue the ministrie of preaching and to our punishment as I sée we are called Bishops and keepe the name of honour but not of vertue Cal. in his inst 4. b. Chap. 5. Sect. 12. How Bishops are vnlike they were in Paules time A great pitie it is to sée how farre that office of a Bishop is â—egeneraâ—â— from the origiâ—â—â— in the Scripture It was not so at the beginning when Bishoppes were at the best As the Epistle of Paule to Tit. testifieth that willed him to ordeine in euerie Citie of Crete a Bishoppe And in case there were such loue in them now as was then toward the people they would saie themselues there were more to doe for the best of them in one Citie then he could doe They knowe that the primatiue Church had no such Bishoppes as be nowe a daies as examples testifie vntill the time of Syluester the first a little and a little riches crept so into the church that men sought more hir then the wealth of people and so increased within few yeares that Bishoppes became Princes and Princes were made seruauntes So that they haue set them vp with their almes and liberalitie in so high honour that they cannot plucke them downe againe with all the force they haue Whooper What regard Bishops ought to haue in feeding the poore Manie godlie Bishops and ministers after the Apostles were so studious for the poore that they spent not onelie vppon them the goods of the church but also their owne patrimonie when that would not serue they laboured with their owne handes that by this meanes they might supplie that which lacked according to the example of Saint Paule They hired not men to kéepe the poore out of their gates but appointed men to stand before their gates after the example of Abraham and Lot to call the poore into their houses The glorie of a Bishop saith S. Hierome is to prouide for the poore but the ignominie of all Priestes to looke for their owne ease and profit Hierome de vita clericorum The Popes lawe saith Hospitalitie is so necessarie for Bishops that if they be found to be no mainteiners thereof they maie lawfullie be deposed Againe a Bishop to the vttermost of his power ought to minister vnto the poore and to the sicke which through weaknesse are not able to labour with their owne hands meate drinke and cloth ¶ A Bishop ought to haue a liberall hand he should helpe them which are in néede and thinke other mens necessitie to be his owne necessitie if he be not thus affected and minded he beareth the name of a Bishop in vaine ¶ Bishops build houses in bignesse not vnlike to Churches They haue a great delight to haue their chambers painted and set out with most goodlie and precious colours and hanged with rich and costlie clothes but the poore man goeth naked I may trulie saie the poore are manie times spoiled and robbed that stones and stockes may be garnished They garnish their halls with great and mightie pillers They set lodges before their dores but would God they were made to receiue and not to deceiue the poore ¶ S. Hierom saith Let other build Churches hang walles make great pillers and gylde the tops of them decke Altars with golde and precious stones But be thou of another minde I meane to cloath Christ in the poore to feede him in the hungrie to visite him in the sicke to receiue in them that want lodging speciallie in them that are of the householde of faith ¶ Saint Barnard likewise saith O vanitie passing all vanities and yet no more vaine then mad The Church shineth in the walles and lacketh in the poore It garnisheth hir stones with golde and leaueth hir children naked That which should be spent vpon the poore is bestowed to please the eies of the rich Thus much for this matter out of the workes of Theodore Basill Of the equalitie of Bishops ERasmus expounding S. Hieroms words saith thus Hieronimus aequare videtur omnes Episcopes c. Hierom séemeth to match all Bishops together as if they were all equallie the Apostles successours and he thinketh not anie Bishop to bee lesse then other for that he is poorer or greater then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equall with the Bishop of Rome And farther hée thinketh that a Bishop is no better then a Priest sauing that the Bishop hath authoritie to order Ministers Iewel fol. 109. ¶ S. Cipriane saith Nemo nostrum c. None of vs appointeth himselfe Bishop of Bishops much lesse the Prince of all Pastours In Cons. Cartha ¶ Againe he saith that the authoritie of the Bishops in Affrica is as good as the authoritie of the Bishop of Rome And calleth them all lewd and desperate persons that will say the contrarie ¶ The words of the Counsell of Affrica Ad transmarina c. Whosoeuer shall thinke he ought to appeale to the Iudgements beyond the Seas that is to the Bishop of Rome let no man within Affrica receiue him to Communion ¶ Sain Peter calleth Christ the Prince of Pastors and not the Pope saieng thus That when Christ the Prince of Pastors shall appeare ye maie receiue the vncorruptible crowne ¶ In the Counsell of Constantinople it was decréed that the Bishop there should haue euen and equall authoritie with the Bishop of Rome Iewel fol. 112. What is meant by these two names Bishops and Deacons With the Bishops and Deacons grace be with you ¶ By the Bishops are meant both the Pastors which haue the dispensation of the word and the Elders that gouerne And by Deacons are meant those that were stewards of the Treasurie of the Church and had to looke vnto the poore Beza ¶ By Bishops héere he meaneth them that had charge of the word and gouerning as Pastors Doctors Elders By Deacons such as had charge of the distribution and of
much shadowed Marl. vpon Iohn fol. 574. ¶ Brooke Cedron was a déepe valleie through the which a streame ranne after a great raine Geneua BRVSED REDE Looke Rede BVDDAS Of his heresie and finall end BVddas otherwise called Terebinthus was a little before Manes the heretike He taught about Babilon that he himselfe was borne of a Uirgin and that he was bred and brought vp in the mountaines He wrote 4. bookes The first of Mysteries the second he called the Gospell the third Thesaurus the fourth a Summerie Through witchcraft he tooke his flight into the aire to offer sacrifice but the diuell threw him downe and broke his necke Socrates li. 1. cap. 17. BVLL The Bull of Pope Clement the sixt published for the yeare of Iubelie 1350. WHosoeuer purposeth for trauaile sake to come to Rome maie choose that daie whereon he setteth forward a confessor or confessours or els in his iourneie by the waie or in anie other place vnto the which confessour or ghostlie Father we giue full power to giue absolution in all causes that concerne the Popes owne prerogatiue in as ample manner as if our owne person were present Item we graunt that if anie béeing confessed die by the waie that he shall bée frée and discharged from all their sinnes And farthermore we commaund the Angels of Paradise that his soule béeing fullie deliuered from Purgatorie they receiue it into Paradise In an other Bull he writeth thus We will not that anie man be formented in himself with the paine of hell And also we graunt to al those that weare the crosse thrée or foure soules at their pleasure whom soeuer they will to deliuer them out of Purgatorie Bale Of a certeine Priest that cast the Popes Bull before the Popes feet There was a certeine Priest which comming before the Pope cast the Popes Bull downe before his féete saieng Loe héere take your Bull vnto you for it doth me no good at all I haue laboured now these thrée yeares with all and yet notwithstanding for all this your Bull I cannot be restored to my right The Pope hearing this commanded the poore Priest to be seourged and after to be cast into prison what became of him afterward the writer of the Storie Henricus de Erphodia maketh no mention In the Booke of Mar. fol. 487. How Doctour Whittington was slaine with a Bull. There was a faithfull woman that suffered martyrdome in a certeine towne called Cheping Sadberie in the time of king Henrie the seuenth condemned by the Chauncelour called doctour Whittington At whose death a great concourse of people there gathered together to beholde hir end Among the which the foresaid Chauncellour was there present to sée execution done The Sacrifice béeing ended the people began to returne homeward comming from the burning of this blessed martyr It happened in the meane time that as the Catholike executioners were buisie in slaieng this séelie lambe at the towne side a certeine Butcher in the towne was as buisie in slaieng of a Bull which Bull he had fast bounde in ropes readie to knocke him on the head But the Butcher belike not so skilfull in his art of killing beastes as the Papists be in murthering Christians as he was lifting his Axe to strike the Bull sailed in his stroke and smit a little too lowe or els howe hée smote I know not This was certeine that the Bull although some what gréeued at the stroke but yet not striken downe put his strength to the ropes and brake loose from the Butcher into the streete the verie same time as the people were comming in great prease from the burning Who séeing the Bull comming towards them and supposing him to be wilde as was no other like gaue waie for the beast euerie man shifting for himselfe as well as hée might Thus the people giuing backe and making a lane for the Bull he passed through the throng of thein touching neither man nor childe till hée came where the Chauncellour was Against whome the Bull as pricked with a sodeine vehementie ranne full but with his hornes and taking him vpon the panch gored him through through and killed him immediatlie carrieng his guttes and trailing them with his hornes all the stréet ouer to the great admiration and wonder of all them that sawe it Booke of Mar. fol. 919. Wherevnto the Bulls of Basan are compared The strong or fatte Bulls of Basan haue compassed mée in on euerie side ¶ A Bull is a beast not onelie stoute and strong but also boisterous blockish fierce and cruell If his nimblenesse and quicknesse were to his might there were lightlie no beast to bée compared vnto a Bull Of these naturall properties and speciallie of his hornewoode and madde fiercenesse when hée is well baited and bitten with dogges the cruell enimies and the spitefull persecutours of our Sauiour Christ are verie aptlie and liuelie called Tauri robusti Boisterous Bulles By Basan ye shall vnderstand that it was a plentiful land full of woods and pastures ouer the which Og that great fat hogge was king Which Og was a Gyaunt whose bed was of yron in length 13. foote and a halfe and in breadth 6. foote and an halfe This countrie Basan ◠Pinguedo was a land of such fertiltie and plentie that the Prophet verie aptlie doth translate and applie the same vnto the persecutors of Christ which for their worldie wealth their tyrannie and pride are verie properlie called fat Buls of Basan ◠men wallowing in wealth in riches and plentie euen as the Bulles of Basan doe wallow in fat pastures And if a man would nowe narrowlie drawe and applie this place of the Prophet vnto the manners of such wicked men which now a daies doe persecute Christ in his members then by the fat Bulls of Basan ye maie wel easilie vnderstand al such idle rich fat couetous worldlie rich men which in our time doe so much gather togethers and kéepe to them and to their hefres that no poore man nor meane man nor handie craftes man can haue anie competent liuing by the true labour of their handes Ric. Turnar ¶ He meaneth by the Bulles of Basan that his enimie◠were so fat proude and cruell that they were rather beastes then men Geneua BVRDEN What is meant by the word burden I will laie none other burden vpon you ¶ Although there be some which in this place vnderstand the worde burden to be ment of the griefe of minde and bitternesse of heart which the godlie shold susteine by reason of his errour which they should be faine to indure till Christ come and deliuer them by his visitation yet is the place more rightlie vnderstood of the burden of the lawe For we know it was the propertie of heretikes and false Apostles to burden the Church with ceremonies whereas contrariwise Christ saith my yoke is swéete and my burden light Mat. 11. 30. c. Read Act. 15. 10. Rom 8. 15. Gal.
Sacrificators were annointed by the ordinance of God in testimonie of their vocation and office they were called by that name And because they were true figures of yâ— verie anointed of the Lord which is the verie sonne of God which was annointed by the holie Ghost which was giuen to him without measure aboue all other men And therefore Christ is named with that name as well because of the same vnction as because that all those Offices were enioined to him by the father Pet. Viret Who they be that come before Christ. All that come before me saith Christ are théeues and robbers ¶ He meaneth all the false Prophets who led not men to Christ but from him Geneua To come before Christ is to despise Christ and to séeke other meanes beside him to enter into the folde They also come before Christ which doe attribute and ascribe vnto themselues or to their owne inuentions that thing which onelie ought to bée ascribed vnto Christ. Sir I. Cheeke ¶ This place hath bene diuerslie expounded being restrained of some to Iudas of Galilee and to such like but Christ generallie compareth all false doctrines with the Gospell and all false Prophets with godlie Teachers c. For to come before Christ in this place is not to goe before Christ in time but to teach other doctrine beside the doctrine of Christ. Moses was before Christ the Prophets also were before Christ but they taught the church of the Lord by the spirite of Christ and preached Christ plainlie though he laie hid vnder shadows tipes For Peter saith that the spirite of Christ was in them also hée saith that the holie men of God spake being inspired with the spirit of Christ wherefore they are with true Pastours because they enter into the church by the word of the Lord and fedde the people of God in the Pastures of Christ c. All the teachers of humane Traditions and the carnall interpreters of the Law are théeues and murtherers for with their pestilent doctrine they murther soules For they which beleeue lies doe perish together with the lies which they beléeue Marl. fol. 364. Of the right hand of Christ. ¶ Looke Right hand Wherefore Christ is worshipped ¶ Looke Worship How we cannot haue Christ heere alwaies But me ye shall not haue héere alwaies ¶ We cannot haue Christ alwaies with vs touching his manhood for he is ascended vp into heauen with it and sitteth on the right hand of the Father but as touching his Godhead he is alwaies with vs vnto the worlds ende Sir I. Cheeke ¶ Christ is not present with vs bodilie or to be honoured with anie outward pompe Geneua How Christ is our Apparell our House our Roote c. Chrisostome saith Christ is become all things vnto thée thy Table thy Apparell thy House thy Head and thy roote How is Christ our Table S. Iohn saith Who so eate me shall liue through me How is he our Apparell S. Paule saith As manie of you as are baptised in Christ ye haue put on Christ. How is he our House S. Iohn saith Who so eateth my flesh dwelleth in me and I in him How is he our Roote S. Iohn saith I am the Uine and ye are the braunches How Christ was subiect to the Lawe After the Lawe of Moses c. ¶ Christ was subiect vnto the Lawe and in all things obeied the Lawe that so he should deliuer vs from the tyrannie and cursse of the Law and also therby to giue vs an example that we though we be made frée by him from the cursse thereof ought to be obedient vnto all ordinaunces and lawes How to know Christ aright That I maie knowe him ¶ The most excellent and the most perfect knowledge of Christ is to knowe that Christ is both a true naturall God and a true naturall man who hauing pitie and compassion vpon vs came downe and was incarnate and at length nailed vpon the Crosse for the satisfaction of our sinnes Sir I. Cheeke ¶ To knowe Christ aright is to knowe and confesse that of him onelie and by him commeth our saluation that by him our good déedes are acceptable vnto almightie God the Father that by him the Fathers wrath is pacified that by him we be enfraunched from the captiuitie and thraldome of the Diuell And to be short that by him we are adopted chosen to be the children of God and inheritâ—â—s of the Kingdome of heauen Erasmus in his Paraphrasis How Christ suffereth in his members And fulfill that which is behinde of the passions of Christ. ¶ Saint Paule doth not meane that there wanteth anie thing in the passion of Christ which maie be supplied by men for the passion of Christ as touching his owne person is that most perfect and onelie sufficient Sacrifice whereby we are made perfect as manie as are sanctified in his bloud But these words ought to be vnderstood of the elect and chosen in whom Christ is and shall be persecuted vnto the worlds ende Act. 9. The passion of Christ then as touching his mysticall bodie which is the Church shall not be perfect till they haue all suffered whom God hath appointed to suffer for his sonne Sir I. Cheeke As Christ hath once suffered in himselfe to redéeme his Church and to sanctifie it so doth he dailie suffer in his members as partaker of their infirmities and therefore a reuenger of their iniuries Geneua ¶ Looke Passion Affliction How Christ is the head of the Church militant and not the Pope God saith Saint Paule hath raised vp Christ from the dead set him at his right hand in the heauenlie places farre aboue all principalities and powers might dominion and euerie name that is named not in this world onelie but also in that that is to come And hath made all things subiect vnder his féete and hath appointed him ouer all things to bée head to the Curch which is his bodie euen the fulnesse of him that filleth all in all things Bullinger fol. 865. Which is the head that is to saie Christ in whom all the bodie is coupled and knit together c. ¶ Héere we learne that as the spirit of life doth come downe from the head into the whole bodie which is sundrie wise compact made of manie members so is the Congregation of the faithfull quickned by the spirit of Christ which is the head of the Church The Ioint that ioineth this mysticall bodie together and wherewith the grace of God is ministred to euerie member is loue and vnitie For neither the hande nor yet the foote being cut off can be partaker of the heauenlie vertue that commeth from the head Sir I. Cheeke How Christ doth call â— bretheren Narrabo nomentuum fratribus â—eis I will spreade abroad thy name among my Bretheren ¶ These be the words spoken in the person of Christ vnto the Father of Heauen The blessed Apostle Saint Paule in the
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
sanctifie their spirits which doth set their trust onlie in the redemption promised theÌ„ in Christs blessed bloud this church by Christ is made without spot or wrinkle D. Barnes fol. 313. The Church saith Lyra doth not stand by reason of spirituall power or secular dignitie for many Princes many Popes other inferiour persons haue swarued from the faith wherfore the church doth stand in those persons in whom is the true knowledge and confession of faith and veritie Lyra in Math. Chap. The holie church are we saith Augustine but I do not say are we as who should say we that be héere alonelie that heare me now but as manie as bee héere faithfull christen men in this church the is to say in this citie as manie as be in this regigion as many as be beyonde the sea as manie as be in all the whole world for from the rising of the Sunne vnto the going downe of the same is the name of God praised So is the church our mother August sermo 99. de tempore Saint Paule calleth the church the spouse of Christ for that she ought in all things to giue eare to the voice of the Bridegrome Likewise he calleth the church the piller of the truth for that that she â—aieth hir selfe onlie by the word of God without which word the church were it neuer so beautifull should bée nâ— church The holie church is all they that haue bene and that nowe are and alwaies to the end of the world shall bée a people the which shall endeuour them to know to kéepe the commandements of God dreading ouer all things to offend God and louing and séeking most to please him c. Booke of Mar. 632. The church saith Lambart I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation whether they be temporall or spirituall king or subiect bishop or deacoâ— father or childe Grecian or Romaine c. Booke of Mar. fol. 1276. Of whom the Church began When Adam and Eue his wife had taken comfort of Gods promises which was that Christ should come of the womans séede to redeeme the world from sinne death and hell then they beléeuing the same stedfastlie in their heartes were the beginning of the true Church Lanquet Whie the Church is holie and Catholike On this consideration saith Saint Austen the Church is holy and Catholike not because it dependeth on Rome or anie other place nor of anie multitude obedient to Rome both which are donatistical but Quia recte credit in Deum because it beléeueth rightly in God I. Bridges fol. 543. The Fathers began to call this true and right teaching the Church of Christ the catholike Church which is as much to saie as vniuersall Augustine to his cosin Seuerinus This is saith he the catholike Church wherevpon it is also called Catholice in Gréeke because it is spred throughout al the world Isichius vpon Leuiticus For the vniuersal Church saith he is Hierusalem the citie of the liuing God which conteineth the Church of the first begotten written in heauen And Gelasius vnto Anastatius the Emperour The same is called saith he the Catholike Church which is by a pure cleane and vndefiled fellowship sequestred from all the vnfaithfull and their successours and companions otherwise there should not be a difference giuen of God but a miserable mingle mangle c. Musculus fol. 258. Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith The Church is one which is spread further and further abrode by fertile increase euen as there are manie heames of the Sunne and but one light and manie boughes of a tree yet but one Oke grounded vpon a stedfast roote And where as manie brookes issue out of one spring though the number séeme to be increased by the abundaunce of store yet it is but one at the head Plucke a beame of the Sun from the Gloabe that one once separated is voide of light Breake a bough from the Tree it can bring foorth no fruite Cutte a Brooke from the Springe and béeing cutte of it drieth vp Guen so the Church lightened with Gods light which is spread euerie where neither is the vnitie of the bodie seperated she extendeth hot braunches with plenteous increase throughout all the earth she sendeth out her plentifull riuers all abrode Yet is there but one head and one spring and one mother plentifull with fertile successâ—â— c. Bullinger fol. 841. How the Church is made cleane by Christ. If the feare of God haue deliuered you then are yée trulie deliuered You are washed you are sanctified you are iustified in the name of Iesus Christ and in the spirit of God Of Christ is the Church made faire first she was filthie in sinnes afterward by pardon and grace was she made faire D. Barnes 253. How the Church hath spots and wrinkles in her The whole Church praieth Lorde forgiue vs our sinnes wherefore she hath spottes and wrinkles but by knowing of them her wrinkles are stretched out knowledging her spots be washed awaie The Church continueth in praier that shée might be cleansed by knowledging of her sinnes and as long as we héere liue so standeth it And when euerie man departeth out of this bodie all such sinnes are forgiuen him which ought to be forgiuen him For they be forgiuen by dailie praier and he goeth hence cleansed And the Church of God is laide vp in the treasure of God for golde and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle Sequitur Let vs praie that God maie forgiue vs and that we maie forgiue our debters séeing it is said And it shall be forgiuen vnto you Wee saie this dailie and dailye we doe this and this thing is done dailie in vs. We are not héere without sinne but we shall depart without sinne D. B. fol. 254. How it is said aright that the Church cannot erre The Church is the pillor and foundation of the truth how then can it erre Wée aunswere brieflie saith Musculus wée doe knowe right well that the Church is the onelie and welbeloued spouse of Christ the kingdome of heauen the it is ruled by the masterie and leading of the holie spirit and that wée bée alwaies taught by his anoninting and that it is the piller and foundation of the truth But these saiengs do perteine not vnto all particuler Churches but vnto that onelie vpright and catholike church which is the communion of the Saints and elect throughout all the worlde which doth beléeue in Christ their Lord and spouse in all ages And touching this ther is no variaunce there is none of vs that saie that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ and walketh not in darknesse but hath the light of
euen in this that thou hast not gone awaie confessed that thou art one of the number of them at the least thou doest not partake had it not bâ—ne better that thou hadst not bâ—ne present Thou wilt saie I am vnworthie therefore neither wast thou worthie of the Communion of praier which is a preparing to the receiuing of the holie mysterie Cal. in his Insti 4. li. cap. 17. Sect. 45. How the Sacrament at the Communion ought to be receiued in both kindes WE haue found saith Gelasius that some receiuing onely the portion of the holie bodie doe abstaine from the Cup let them without doubt because they séeme to be bound with I wot not what supersticion either receiue the Sacraments whole for the deuiding of this mysterie is not committed without great sacriledge Cal. in his Inst. 4. b. cap. 17. sect 49. Reasons made of the Catholikes to proue a Communion in one kinde Aunswered 1. Reason Christ brake bread to his Disciples in Emaus and vanished out of their sight before he tooke the Cup blessed it Of which place they gather yâ— the communion was ministred in one kinde Aunswere S. Augustine Gregorie Iulianus Dionisius Lyra Winford with others saie it was not the Sacrament but the breaking of bread there was hospitalitie and enterteining of strangers Their words be these First S. Augustine saith because they were giuen to hospitalitie they knewe him in breaking of the bread whom they knewe not in the expounding of the Scriptures Gregorie saith they laie the table and set foorth bread and meate and God who they knewe not in the expounding of the Scriptures they knew in breaking of bread Dionisius He tooke bread and blessed it but he turned it not into his bodie as he did at his Supper but onelie as the manner is to saie grace or to blesse the meate Antonius Iulianus He tooke bread blessed it brake it and gaue it to them as his manner was before his passion Lyra saith They knewe him for that he brake the bread so euen as if it had bene cut with a knife Winford It cannot be gathered saith he neither by the texte of S. Luke nor by the Glose nor by the auntient Doctours that the bread that Christ brake after his resurrection was the consecrate or sacramentall bread therfore I saiâ— that foolishlie by consequence that falselie he alledgeth S. Augustin to his purpose Thus by these authorities it is proued not to be the sacrament In the text ther is no mention made of consecration neither yet yâ— either Christ himself or the Apostles did eate the bread 2. Reason The breaking of bread in the 27. of the Acts of the Apostles by S. Paule they affirme to be the Sacrament Aunswere If S. Paule gaue the Sacrament being at that time in perill of shipwracke he gaue it onelie to Infidels that knew not Christ. And Chrisostome enlarging S. Pauls words saith thus I praie you take some sustenaunce it is behouefull that ye so do yâ— is to saie take some meate lest perhaps ye die for hunger 3. Reason Egesippus witnesseth of S. Iames that he neuer drank wine but at our Lords Supper Aunswere S. Hierom saith that S. Iames continued Bishop in Hierusalem the space of 30. yeares vntill the seauenth yeare of Nero. If it then be true that Egesippus writeth of S. Iames that he neuer dranke wine but at our Lords Supper then it must néeds follow yâ— being bishop in Hierusalem the space of 30. yeres he neuer said Masse or els consecrated in one kinde which thing by Gelasius is counted Sacriledge 4. Reason Melciades Bishop of Rome ordeined that sundrie Hoasts should be consecrated and sent abroad among the Churches Parishes that Christen folkes should not be frauded of the holie Sacrament whereof they doe gather a Communion in one kinde because the wine could not be so conuenientlie caried Aunswere Whereas the maintainers of the Communion in one kind make so great a matter of the carieng of the wine defrauding the people of one kinde of Christs institution marke this that followeth S. Hierom writing of Exuperius Bishop of Tholouse in Fraunce saith thus There was no man richer then he that caried the Lords bodie in a wicker basket and his bloud in a glasse Also Iustâ—us Martir declaring the order of his Church in his tune saith thus Of the things that be consecrate that is the bread water and wine euerie man taketh part the same things are deliuered to the deacons to be caried vnto them that be awaie Héere ye sée it was a common vsage in those daies to carie the Sacrament in both kindes 5. Reason The Councell of Nice decréed that in the Church where neither Bishoppes nor Priests were present the Deacons themselues bring foorth and eate the holie Communion which cannot be referred saie they to the forme of wine for cause of sowring and corruption if it be long kept Aunswere Rufinus writeth in this sort In the presence of the priests let not the Deacons deuide or minister the Sacrament but onlie serue the Priests in their office But if there be no Priest present then let it be lawfull for the Deacon to minister Héere is no mention made of these words Let them bring it foorth themselues and eate Which wordes in verie déede is neither found in the Gréeke nor in the decrees nor in the former ediction of the Councell nor yet alledged by Gracian Therefore the meaning of the Counsell of Nice is not that the Deacons shall goe to the Pix and take the Sacrament reserued and eate it But in the absence of the Priest they might consecrate the holie mysteries and deliuer the same vnto the people as maie be gathered by the words of Rufinus before rehearsed 6. Reason Women receiued the Sacrament in a linnen cloth Tertulians wife receiued it at home before meate S. Cipriane saith a woman kept it at home in a chest These examples they alledge to proue that the people receiue the Sacrament in one kinde and not in both Aunswere That women and other kept the Sacrament and caried it about them and that in both kindes is manifestlie proued by these Authorities following Gregorie Nazianzene writing of his Sister Gorgonia saith thus If hir hand had laied vp anie token of the pretious bodie and of the bloud mingling it with hir teares c. Héere hée saith shée had laied vp both parts Againe Amphilochius saith that a certeine Iewe came and receiued among the faithfull and priuelie caried part of either home with him how or wherein it is not written Truly the thrée examples aboue rehearsed are nothing els but méere abuses of the Sacrament and therefore as it appeareth by Saint Cipriane God shewed himselfe by myracle to be offended with it fraieng the woman that so had kept it with a flame of fire And it was decréed in the Councell holdon at Cesarea Augusta in Spaine that if a man receiued the Sacrament and eate not the
when his Father was dead he laboured by the helpe of his kinred by his mothers side to be made king And to the end he might atteine vnto the crowne he slew 69. of his owne naturall brethren Nowe marke Gedeon was a iust and a godlie man high in Gods fauour he therefore would not and againe hauing so manie wiues of his owne he néeded not to haue kept Droma which is called his concubine as a priuie whoore Therefore it must be taken that Concubina is not taken In malem partem for an harlot and an whoore but euerie woman which is Serua aut ancilla a libero homine ducta in vxorem concubina dicitur For ye shall vnderstande that in the olde time bond men and bond women were counted so vile that they were neither taken nor vsed as men and women be but bought and solde as a bullocke or an horse is And if it so happened y◠a bond man a bond woman did marrie together it was not counted nor called matrimonie but Contubernium a companie kéeping as an horse and a mare as a bull a cow doth yet such companie kéeping if it were betwéene a man and a woman not prohibited by the law of God it were before him good and lawfull matrimonie but by the ciuil lawe of men it were no matrimonie because that the children begotten betwéene such a Father and such a mother were not in their power nor at the commaūdement of their parents but at their Lords commaundement And if they and their parents did get anie goods the children should not inherit but the Lord. And moreouer if a frée man did marrie a bond woman this lawfull wife should not be named a wife but a concubine and her children should not inherit their Fathers landes but onelie receiue such moueable goods as their Father would giue them by his Testament And after that sort did Abraham deale with the sonnes of Agar and Kethura which were no whoores but his lawfull wiues Neuerthelesse because they were bond women before he married them therfore they were called his concubines So likwise Salomon had 700. wiues that is 700. Quéenes which were frée women borne and. 300 concubines which were also his lawful wiues but because they were not frée women borne therefore they are called concubines R. T. The difference betweene a wife and a concubine Tooke to wife a concubine of Bethleem Iuda ¶ This difference was betwéene the wife and the concubine that the wife was taken with certeine solemnities of marriage and her children did inherit The concubine had no solemnities in marriage neither did her children inherite but a portion of goods or moneie was giuen vnto them The Bible note And his concubine called Reumah◠¶ Concubine is oftentimes taken in the good part for those women which were inferiour to the wiues Geneua CONCVPISCENCE What concupiscence is COncupiscence is that euil inclination and nature which we haue of the olde man which draweth vs to euill as GOD saith in Genesis The imagination of mans heart is euill from his youth Concupiscence is a motion or affection of the minde which of our corrupt nature doth lust against God and his lawe and stirreth vs vp to wickednesse although the consent or déede it selfe doth not presently followe vpon our conceit For if the déed doe followe the lust then doth the sinne increase by steps and degrées Bullinger fol. 325. How concupiscence is sinne Against concupiscence of the flesh Saint Paule is forced to mourne and crie out on this wise I sée an other lawe in my members fighting against the lawe of my minde and leading mée prisoner vnto the lawe of sinne And againe O wretched man that I am who shall deliuer me from this bodie of death Saint Ambrose saith Non inuenitur in vllo homine c. There is not found in anie man such concord betwéene the flesh and the spirit but that the lawe of concupiscence which is planted in the members fighting against the lawe of the minde And for that cause the words of Saint Iohn the Apostle are taken as spoken in the person of all Saints If we saie we haue no sinne we deceiue our selues and the truth is not in vs. Saint Austen saith also Concupiscencia carnis c. The concupiscence of the flesh against which the good spirit lusteth is both sinne and the paine of sinne and the cause of sinne Againe he saith◠Quamdiu viuis c. As long as thou liuest there must néeds be sinne in thy members One of the Popes principall doctors writeth thus Augustinus tradet hanc ipsam concupisentiam c. S. Augustine teacheth vs that this same concupiscence planted in our bodie in them y◠be not regenerate by baptime verilie in plaine manner of speach is sinne and that the same concupiscence is forgiuen in baptime but is not vtterly taken awaie Against Saint Paule and these holy Fathers S. Ambrose and Augustine the late Counsell of Trident hath decréed thus Hanc concupiscentiam quam Apostolus c. The concupiscēce which the Apostle Saint Paule sometime calleth sinne this holie counsell declareth that the catholike church neuer vnderderstood it to be called sinne for that it is so indéede and in proper name of speach in them that be baptised but because it is of sinne and inclineth vs to sinne And if anie man thinke the contrarie accursed be he So that by this degrée S. Ambrose S. Austen and other holie fathers that haue written the same are all accursed Iewel fol. 217. and. 218. CONFESSION When confession first began LOthernus Leuita a Doctor of Paris béeing once made Bishop of Rome and named Innocent the third he called together at Rome a generall counsell called Lateranense in which he made a lawe which Gregorie the ninth reciteth in his decretall of penance remission li. 5. chap. 12. almost in these verie words Let euerie person of either sexe after they are come to yeares of discretion faithfullie confesse alone at least once in a yeare their sins vnto their owne proper Priest and do their endeuour with their owne strength to doe the penance that is enioyned them receiuing reuerently at Easter at the least the Sacrament of the Eucharist vnlesse peraduenture by y◠counsel of their owne Priest for some resonable cause they thinke it good for a time to absteine from receiuing it otherwise in this life let them be prohibited to enter into the church when they are dead◠to be buried in christen buriall Of confession to God And against auricular confession Delictum meum cognitum◠bi iniusticiā meam non abscondi c. I haue reknowledged my sinnes vnto thée and mine vnrighteousnesse is not his ¶ S. Austen vpon this place hath a verie prétie saieng Marke saith S. Austen Quando homo detegit Deus tegitesi homo agnoscit Deus igno scit Whensoeuer man discloseth his sinnes then God doth close and
there present he would not be for nothing At this Councell Eugenius was deposed and Amodius Duke of Sauoie in Fraunce chosen in his place But Eugenius notwithstanding continued still as Bishop and would not resigne Cooper This Councell by reason of a great Pestilence was transferred to Florence where the Christians of Arminia and India consented to the Romane church and the Greekes agréed that the holie Ghost procéeded from the Father and the Sonne that there was a Purgatorie that the Sacrament ought to be celebrated onelie with vnleauened bread made of wheate and that the Bishop of Rome was Peters lawful successour and Christs glorious Uicar on earth to whome all the world ought to obaie which they neuer consented to before this time neither at this time did long continue in that beliefe Cooper In the Councell of Milinitani it was decréed that if a Clearke of Afrike would appeale out of Afrike beyonde the Sea he should be taken as a person excommunicate In the generall Councell of Constantinople the first it was decréed that euerie cause betwéene anie person should be determined within the Prouinces where the matters did lie and that no Bishoppe should exercise anie power out of his owne Diocesse or Prouince And this was also the minde of holie Saint Ciprianâ— and of other holie men in Africa Therefore the Pope hath no such Primacie giuen him either by the wordes of Scripture or by anie generall Councell nor by common consent of the holie Catholike faith And the Apostles and Elders came together to reason of this matter â—When Councells be gathered in the name of Christ there is no doubt but Christ is in the middes of them and with his spirite doth assist them But if they be gathered in their owne name that is to saie to set foorth their owne glorie they are vtterlie destitute of the Holie Ghost and whatsoeuer they doe decrée or sette foorth ought to be estéemed none otherwise but mens doctrines and tradâ—tions Sir I. Cheeke How Councells maie erre THe Councell maie erre as it hath erred concerning the contract of Matrimonie Inter raptorem raptam And the saieng of S. Hierome was afterward preferred aboue the staâ—ute of the Councell as it is prooued 36. Question 2. Tria For in things concerning the faith the saieng of a priuate man is to bee preferred aboue the Pope if hee haue better reasons and Scriptures out of the olde and new Testament for him then the Pope hath Neither it can helpe that the Councell cannot erre because that Christ did praie that the faith of the Church should not faile for I aunswere to this that though the generall doe represent the whole vniuersall Church yet neuerthelesse in verie déed ther is not the vniuersall Church but representatiue For the vniuersall Church standeth in the election of all faithfull men throughout the whole world whose head and spouse is Christ Iesus And the Pope is but the Uicar of Christ and not the verie head of the Church This is the Church that cannot erre The Councells that maie be gathered together in euerie prouince must without doubt giue place to the authoritie of yâ— full Councells which be gathered of all Christendome And also these full Councells oftentimes must be amended by the full councells that came afterward if anie thing be opened by experience that was before shut and if anie thing be knowen that was afore hidden And this must be done without anie shadowe of supersticious pride without anie boasted arrogancie without anie contention of malicious enuie but with holy méeknesse with holie peace with christen charitie ¶ Héere Saint Augustine saith plainlie that the full Councells maie erre and maie be reformed D. Barnes fol. 248. Of wicked Councells Councells that be wicked the Lord breaketh as the Prophet Dauid saith The Lord breaketh the councell of the heathen and bringeth to naught the deuises of the people The councell of the builders of Babel is confounded The councell of Iosephs bretheren is letted The councell of Balaac is turned The councell of Absalom against Dauid his father is destroied The councell of Achitophel taketh none effect The councell of Sanabalat Tobiah against the building of Hierusalem is disappointed The wicked councell of Haman is his owne destruction The councells and deuises of the wicked are ouerthrown Esay 7. 3. The councell of the Pharesies and Priests c. preuailed not The councell of the Priests and Saduces against the Apostles prosper not CRETA Of the description of this I le THis I le doth lie betwéene the part of Greece called Peloponesus and the Rhodes It hath one the North part the sea Aegeum and Cretense On the South the Sea of Aegypt Africa It is now called Candie In this I le was Iupiter nourished whom the Panims named their chiefe God There Minos raigned RhadamaÌ„thus gouerned vnder him with most exquisit iustice as ye may read in their places of whose laws other couÌ„tries tooke their first patterne yet notwithstanding the people of that countrie were noted of olde Authours to be vicious and shamefull liars as Epimenides wrote in a vearse recited by S. Paule in his Epistle to Titus saieng The Cretians alwaie bene liars vngracious beasts and slouthfull paunches Eliote Euen one of their owne Prophets said The Cretians are alwaies liars euill beasts slowe bellies ¶ He calleth Epimenides the Philosopher or Poet whose verse héere he reciteth a Prophet because the Cretians so estéemed him and as Laercius writeth they sacrificed vnto him as to a God forsomuch as he had a meruailous gifte to vnderstand things to come which thing Satan by the permission of God hath opened to the Infidells from time to time but it turneth to their great condemnation 1. Tim. 1. 4. Geneua CRIE What it is to crie vnto the Lord. WHerefore criest thou vnto me ¶ To crie vnto the Lord is to praie vnto him with full heart and feruent desire as Moses héere did and yet spake neuer a word and so doth this word crieng and making of noise signifie throughout all the Psalmes And in the Psal. 5. 2 T. M. ¶ Thus in temptations faith fighteth against the flesh and crieth with inward gronings vnto the Lord. Geneua This erie is to be vnderstood not of the sound of his voice but of the earnest affection of his heart The Bible note What it is to crie from the endes of the earth From the endes of the earth will I crie vnto thée c. ¶ To crie from the endes of the earth is being in a farre Countrâ—ie to sigh with affection and pray with feruent desire to come out of the tribulation and aduersitie wherein we are oppressed in those farre Countreies and to be brought againe to the place where we would wish vs. Read the 3. of the Kings the 8. chap. ver 47. Dauid was driuen into the vtmost Coasts of all
all hearbes and leaues in so much as it maketh euen the verie aire about it greene Heereof are manie kindes but the preciousest in the Countreie of Sychamit which is desert and vninhabitable by reason of extreame colde And these stones are kept by Griffons not for themselues but for men For armed men fight against them and take them from them The Diuell is the Griffon who laboureth to take from vs the iewell of our redemption bestowed vppon vs by Christ in the coldenesse of his exceeding sore passion that is to wit of his infirmitie tooke vppon him for vs through the freshnesse of his inuincible courage Marl. vpon the Apoc. fol. 299. The fourth was a Smaragde or an Emeralde which is not onelie greene of his owne nature but hée maketh all the aire about him to seeme gréene also Of this condition was Ieremie and Paule which hauing the doctrine of lyfe spared not to minister it vnto others for their eternall refreshing these with such other throwne into the foundation of the church were verie comfortable vnto other With the holie saith Dauid thou shalt bée holie and with the pure innocent thou shalt be both innocent and pure Bale EMIMS What kinde of people they were A Kinde of Gyaunts so called because they were terrible and cruell for Emim signifieth terriblenesse Tindale fol. 15. ENACH What the Enachs were A Kinde of Gyaunts so called happelie because they ware cheines about their neckes Tindale fol. 15. Enach or Enak in Hebrue is to girde or to compasse and is chieflie referred to cheines which are worne about the necke for comelynesse sake And thereof is this name Enak deriued and in the plurall number hath both the masculine and the feminine forme and it signifieth a cheine and is transferred to noble and worthie men whome thou maist call cheined Pet. Mar. vpon Iudic. fol. 15. ENIMIE How an Enemie is not to be despised The Philistines despising the Hebrues were ouercome of Ionathas and his harnesse-bearer Golias disdained Dauid who notwithstanding ouercame him and slue him Benhadad king of Siria making light of the power of Israel was ouercome of Achab and saine to craue of him his pardon Amasiahu king of Iuda not estéeming Iehoas king of Israel was of him taken captiue and carried to Hierusalem to his great dishonour How an enimie reconciled is not sodeinlie to be trusted Saule acknowledging his fault with teares was not therefore to be trusted Ioab béeing reconciled to Abner by deceite notwithstanding slue him Triphon as a reconciled enimie kept Ionathas in holde and at the last put him to death 1. Mac. 12. 48. and 13. 23. ENON AND SALIM Whie Iohn baptised there more then else where AND Iohn baptised in Enon beside Salim The Geographers affirme that these two Townes Enon and Salim are not farre from the riuer of Iordane and Iaboc néere vnto the which two Townes they make a Citie called Scythopolis Hierome saith it maketh no matter whether you reade Salem or Salim The cause whie Iohn baptised in Enon is added for that there was much water there Marl. fol. 80. ENTER An exposition of these places following ENter not into iudgement with thy seruaunt ¶ Saint Austen vppon this place sayth O LORD enter not into iudgement with thy seruaunt What meaneth that enter not into iudgement with thy seruaunt Thus much it meaneth Stande not with me in iudgement requiring of me all that thou hast commaunded for if thou enter into iudgement with mée thou shalt finde mee guiltie I had néede therefore not of thy vpright iudgement but of thy mercie August de tempo ser. 46. Enter into thy maisters ioye ¶ The maister receiueth him into his house to giue him parte of his goods and commodities Geneua ¶ Enter into thy maisters ioye is as much to saye as possesse the kingdome prepared for all such as are faithfull Tindale ENVIE How Enuie came first into the world ENuie came first of Satan for enuieng the felicitie of man whome GOD had created and set in Paradise a place replenished with all pleasure chaunged himselfe into an Angell of light abusing the wisedome of the Serpent to deceiue man Lanquet Examples of Enuie Of enuie Caine slue his brother Abel Of enuie the Philistines stopped the Well from Abrahams seruaunts Of enuie Ioseph was solde of his brethren The Aegyptians enuied the multiplication of the Israelites Miriam enuieng hir brother was plagued with leprosie Through enuie Saule persecuted Dauid 1. Re. 18. 8. Enuie stirreth vp all contention Pro. 10. 12. Through enuie Daniel was accused as a transgressour of the kings lawes Dan. 6. 13. The elder brother enuied the younger brother which had prodigallie spent his goods receiued into fauour Luke 15. 27. EPHA What an Epha is THe tenth part of an Epha of barleie meale ¶ An Epha conteineth thrée bushels The tenth deale of an Epha cōteineth onelie so much as fortie Eegge-shells can comprise An Hin is a measure of things Liquid conteining as much as xij Logges each Logge holdeth as much as vi Egge-shells can holde But Omer or Gomer which is called Corus in Latine conteineth the measure of thrée Ephaes that is as much as a thousand two hundred fourescore and ten Egge-shels can conteine The Bible note EPHESVS Of whome this Citie tooke his name Ephesus was the Mother Citie of the lesser Asia and a famous marte Towne builded by the Amazons the noblest of all the Cities of Ionia taking that name of a woman of Amazonia and before that time turned by manie other names as Vrichia Ortigia Ptelea and Arsinoe after the name of Arsinoe the wife of king Lisimachus Marl. vpon the Apoc. fol. 19 EPHOD What an Ephod is An Ephod is a garment somewhat like an Amice saue the armes came through and it was girded too Tindale fol. 11. The Hebrue word Aphad is to binde or so gird whereof this nowne is deriued signifieng a Garment which compassed the shoulders and then it was bound together and after a sorte girded together the inward coate Pet. Mar. vpon Iudic. fol. 151. Girded with a linen Ephod ¶ An Ephod is a short and narrowe linnen coate without sléeues put vppermost vpon his garments to kéepe them close vnto him The Bible note Of two kindes of Ephods There was an Ephod which onelie the high Priests vsed it was made of Purple Uiolet coulour Silke and Scarlet it had gold wrought in it sundrie kinds of most precious stones There was also an other which was called Ephod bad that is a linnen Ephod which the Leuites vsed in holie seruice Pet. Mar. vpon Iudic. fol. 151. EPHRAIM Whie the Tribe of Ephraim is not reckoned NEither is the Tribe of Ephraim reckoned because Ieroboam the first king of Israel after the diuision of the kingdome béeing of that Tribe made Israel to sinne in the golden calues according as the holie historie reporteth Marl. fol. 108. EPISTLE to
and meaning of the text séemeth to be this that whatsoeâ—er graces God doth poure vpon vs they doe also spring from this Well For whatsoeuer we doe receiue of Christ he doth not onelie giue it vnto vs as GOD but also the Father hath so giuen all things into the handes of Christ that whatsoeuer we receiue from GOD they come to vs by Christ as by a conduct Pipe They iudge therefore rightlie which saie that we are watered by the graces powred vpon Christ. This was the anointing with the which he was anointed and that he might anoint vs all with him wherevpon he is called Christ that is to saie anointed and we Christians that is to saie anointed by him c. Marl. vpon Iohn fol. 24. ¶ Looke on the next Leafe before GRAFFING How we are graffed in Christ and also cut off THere be thrée kinds of graffing in and two manners of cutting off First the children of the faythfull vnto whome by the vertue of the couenaunt that is made with the Fathers the promise doth perteine are graffed in Secondlye they are graffed in that receiue the séede of the Gospel but before it can bring forth anie fruite it is choked in them Thirdlie they bée graffed in that by the vnchangeable purpose or decrée of God are ordeined and chosen to lyfe euerlasting Now the first are cutte off when they doe vnfaithfullie refuse the promise that is made vnto their Fathers or els will not of a certeine malicious minde receiue it The second are cut off when the séede is choked in them I. Veron GRIEFE What greife is and how it is defined GRiefe as saith Cicero in his Tusculane questions is a disease which vexeth the minde and it is taken by reason of the euill which séemeth to be alreadie at hande and to bée present For yâ— disease which is taken for an euil which is come is not called griefe but feare If a man demand from wheÌ„ce this griefe springeth I answere from loue For when it goeth euill with them to whom we would good we begin to be grieued But if vnto them whom we care not for or who are not déere vnto vs there happen anie misfortune that is not customablye grieuesome vnto vs. Pet. Mar. vpon the Rom. fol. 237. GREEKES Of whome the Greeks came OF Iauan the sonne of Iaphet sprang the Greekes which is a part of Europe Lanquet Whie the Title was written in Greeke Latin and Hebrew In Gréeke letters and in Latine and Hebrew ¶ That the thing might be knowne to all nations because these three languages were most common Geneua The meaning of these places following There arose a murmuring of the Grecians towards the Hebrewes ¶ Whos 's ancestors were Iewes and dwelled in Grecia Therefore these spake Greeke and not Hebrew Geneua And disputed with the Greekes ¶ Which were Iewes but so called because they were dispersed through Grecia and other countries Geneua Spake vnto the Grecians ¶ He meaneth not the Iewes which being scattered abroad in diuerse countries were called by this name but the Grecians which were Gentiles Geneua I am debter both to the Greeks and Barbarous ¶ All those that were not Iewes by a common word were called heathen And heere they are diuided into Greeks barbarous By Greeks he vnderstandeth those that were learned â—iuill of good bringing vp By Barbarous he meaneth the rude and sauage people with whom no man could wel haue to doe The Bible note Of the Iewe first and also of the Grecian By the Grecian he vnderstandeth the Gentile and euerie one that is notâ— a Iewe. Geneua GREAT An exposition of this place following WHosoeuer will be great amonge you ¶ He saith not no man ought to be chiefe among you which he should haue said If it had not bene lawfull in the kingdome of God for some to bée greate and chiefe or if it had béene necessarie that all should haue ben in all things equall The celestiall spirits be not equall The Starres be not equall The Apostles themselues be not equall Peter is found in manie places to bée the chiefe amonge the rest which wée doe not denie Therefore this is not the meaning of Christ to haue none greate or chiefe among Christians séeing the verie necessitie of our state requireth that some be superiours and betters so farre it is from béeing repugnant to charitie In like manner there must be in the Church Gouernours Presidents Rulers of whome Paule maketh mention Rom. 13. l. Cor. 12. 28. Heb. 13. 17. And there is also in the bodie some principall members some inferiour c. Therefore Christ doth not require that in his kingdome all should be equall but this he doth require That none should desire to be greate or to be thought or counted chiefe Mus◠¶ The Anabaptists saith Bucer thinke héere that they are able to proue that it perteineth not to a Christian to beare rule that no man can be together a Magistrate a Christian because Christ said héere to his disciples Vos auteÌ„ non siâ— not considering that those which godlie and according to the wil of the Lord beare rule Nihil minus c. Doe nothing lesse then beare rule indéede yea verilie doe most of all serue Surelie Christ woulde haue his Apostles to haue their authoritie in Churches and they themselues did greatlie require to be obeied but because in that they sought nothing vnto themselues but onlie saluation and the glorie of God in those whom they ruled they did gouerne the Churches They had euerie where the superioritie they ruled such as beleeued they would haue yâ— godly to be obedient vnto them Interim nihilominus seruierunt omnibus c. And yet in the meane time serued all and had dominion ouer all So also in the ciuill gouernement who was euer in greater dignitie then Moses or more to bée feared for authoritie and power And yet who euer serued mo more diligentlie and more humblie which neuer sought anie thing for himselfe c. but day and night to the vttermost of his power â—ought for the safetie of the people c. If anie now so beare office and rule the workes of the hands of the Lord and gouerne the Shéepe of his pasture according to his will what doth hée else but serue all those whome he gouerneth And therefore Christ doth not héere dehort from bearing rule and béeing a Magistrate but from â—éeking rule and dominion For I had rather take this saieng of the Lorde in this generalitie then to restraine it to the Apostles onelie Eo quod omninus pius c. Because a godlie Magistrate doth altogether serue and not beare rule and hath by himselfe all things agreeable to this present exhortation of the Lord. Bucer GROVE The meaning of these placeâ— following THe groue also remained still in Saâ—â—aâ—â—a ¶ Wherein they did committe their Idolatrie and which the Lorde had commaunded to bée destroyed Deut. 16. 21.
and the lande of Iuda is iustly called an Ile because it was beset rounde about with enimies and wicked nations as it had bene with the Seas and therefore ought it to haue trusted to the onelie helpe aide of God The Church also is an I le that is troubled also with diuerse stormes and that by the onely helpe of God is in safetie for he suffereth not the persecutors to persecute any further then the Church maye suffer or then is profitable for it T. M. Then shall the inhabitaunts of this I le saye c. ¶ Meaning Iudea which was compassed about with their enimies as an I le with waters Geneua IMAGES The beginning of Images AVgustine affirmeth that the beginning of Images came of the desire which men bare vnto the dead For wher men tooke it vnpatiently by death to bée berest of them whom they dearely loued they desired at the least to solace themselues with the Images of them which pretence the Diuell abused to Idolatrie And by this meanes the Images of the elders were kept and that was counted an honour vnto the dead and brought some solace or comfort vnto their friendes Pet. Mar. vpon the. Rom. fol. 30. How Images are not to be worshipped Saint Austen pronounceth that it is vnlawfull not onely to worship Images but also to set vp Images to God And yet sayth he none other thing but the same which many yeares before was decréed by the Elibertine counsell whereof this is the. 36. Chapter It is ordeined that no picture bée had in the Church that the thing which is honoured worshipped be not painted on the walls But most notable is that which is another place Augustine alleadgeth out of Varro and confirmeth it with his owne assent that which first brought in the Images of Gods both tooke awaye the feare of God and brought in errour Caluine in his Insti 1. b. chap. 11. Sect. 6. The counsell of Colen against worshipping of Images Verum cum multus etiam abusus c. But sith much abuse hath also by lyttle and lyttle crept in about the worshipping of Images that the Images also of those haue ben brought into the Church which haue no testimonie of the Scripture or of approued authours that many carued Images beyond measure with great sumptuousnesse and cost were set vp so fast in Churches as though héerein a great part of godlynesse consisted the poore people of Christ béeing in the meane while neglected which are the liuely Images of Christ. Furthermore yâ— we beholde the Images so painted and expressed that they séemed to be forged not after the forme of christen honestie but after the inticements of the vanitie of the world To conclude that the rude people was suffered to worshippe the Images with a certeine trust reposed in them the which is not altogether frée from Idolatrie so yâ— they cannot bée excused of Idolatry yâ— haue chosen to themselues anie Image to be worshipped and that either for the fayrenesse thereof or the foulenesse or the necessitie or the oldnesse beléeuing yâ— Image to haue some vertue yea or some Godhead or diuinitie more then the rest which errour is to be plainly denounced I. Bridges fol. 479. ¶ Whereas almightie God sayth Thou shalt make thée no Image that thou may worshippe it is as much to say as thou shalt make thée no Image least at anie time thou maye chance to worship it Godly honour and reuerent behauiour is forbidden to be giuen to Images To whatsoeuer Image or lykenesse the godly honour is forbiddeÌ„ to be giuen reuerent behauiour is forbidden to be giuen to the same For almightie God in these words forbiddeth both godly honour reuerent behauiour to be giueÌ„ to Images Non incuruabis te eis neque coles eas Thou shalt neither â—ow thy self to theÌ„ neither giue godlie worship vnto them I. Veron How Images were worshipped through Ignoraunce Obiection The people bée not so dull headed to worship the dumbe Image and not rather the things that are signified and represented by them Aunswere Where as ye say that men are not so dull headed that they will worshippe dumbe Images the experience hath taught vs the contrarye For about a thousande yeares agoe the people did through ignoraunce of the lawe of God and the neglygence of Bishoppes beginne to worshippe dumbe Images and for a witnesse Serenus Bishop of Massila did in his Citie breake downe the Image of Christ and the Images of Saintes because he sawe them to be worshipped of the people And that the people did worshippe the verie Image this is plaine that they hauing the Roode and the Image of the Uirgin Marie at home in their owne Churches yet woulde they goe a gadding to our Ladie of Wylsdon to our Ladie of Walsingam and the holye Roode of Boston What was this but a manifest signe and token that they were wedded to the Images that they thought more holinesse in the one then in the other else woulde they haue contented themselues with those Images that they had at home in their owne Churches spared both cost and labour which they bestowed vppon Idolatrous Pilgrimages I. Veron Obiection There is no man so blinde nor so mad or foolish for to honour the stocke and stone that standeth afore him but he referreth the honour to the thing that the Image doth represent Aunswere What did Cicero with all the Senatours of Rome dyd they not honour that same thing that stood afore them and yet as you saye they did referre it vnto the thing that was thereby represented These men were wise men and as well learned in their time as anie was yet for lacke of knowledge of the truth they honoured stockes and stones No man can saie but that they did Idolatrie yea and that because they did honour the stockes stones not all onely for honouring of the thing that was represented Also what did Ieroboam when he did set vp the golden Calues in Bethel and sayde to the people Goe no more to Hierusalem beholde thy Gods Israel Was not this done to the honour of God For they were not so mad to thinke that those Calues were Gods but they did honour them in the honour of God and that was well declared in their sacrifice which was none other but such as God had commaunded in the lawe Ergo after your rule they might lawfully honour those calues referring it to God They had also a greater coulour for them for all the olde Fathers did alwaies offer vnto God calues as Abraham with many other which oblation was accepted of God wherefore they might well think that God would be honoured in the Images of Calues D. Barnes We do honour saith S. Clement visible Images to the honour of the inuisiâ—le God the which is a false thing But if you wil honour the Image of God in dooing well to man in him shal you honour the true Image of God We will
sinne wherefore hast thou made me such a one If thou be the preseruer of men â—hy shouldest thou condempne me so seeing it lyeth in thée to saue me But a man may well sée that this is not the naturall meaning And such as take it so neuer knewe the intent of the Holy ghost as touching this streine and moreouer they haue ill considered yâ— which is witnessed vnto vs concerning lob how he was patient howsoeuer the world went with him What is it then that Iob ment It is as if he should say Well I confesse my fault and I cannot escape the iudgement of God why so He is the kéeper of men But this word Keeper hath bene misconstrued for men haue taken it for a preseruer of mankind for one that shieldeth them vnder his protection It is certaine that as yâ— Gréeke Translater also hath well marked which thing he is commonly wont to doe Iob ment to say that God wayteth vpon vs that he watcheth vs and that he knoweth all as if a man should watch one to spye and marke all that euer he doeth and saith We sée then in what sence Iob applyeth this title vnto God that is The kéeper of men Cal. vpon Iob. fol. 135. KILL How the intent to kill is worse then the slaughter it selfe BUt ye goe about to kill me c. ¶ We are taught by this place that the minde and purpose to do any work is accounted for the worke it selfe Yea if thou consider well the intent to doe any euill thing is worse then the worke it selfe and the intent to doe any good worke is better then the worke it selfe Better is the desire to doe good to those that are in misery then the Almes déede it selfe And the intent to kill is worse then the murther it selfe The Almes déede may be so done that it may displease God concerning the which reade the 5. of Mathew verse 42. A murderous déede may be so done that it may please God as may appeare in the Leuiticus in Phinehes in Iehu and so refused that God may be displeased for the not dooing of it as we may sée in Agag Amalech whom Saule kept alyue But the desire and intent to do good cannot displease God euen as the desire to kill cannot please him Marl. vpon Iohn fol. 317 KING How and wherefore we are called Kings and Priests AS euery perfect beléeuing man in our Sauiour Christ are called Priests of offering of spirituall Sacrifices so are they â—alled Kings of ruling and subduing the temptations and suggestions of their sinfull appetites vnto reason and to the will of God vppon the perfourmaunce of this condition Moses doeth call vs Kings and Priests saieng If ye will heare my voice and kéepe my appointment ye shall be mine owne aboue all Nations For all the earth is mine ye shall be also vnto me a Kingdome of Priests and an holy people Ric. Turnar Of the Kings of Israel and Iuda how many were good Of all the kings that reigned ouer Israel and Iuda there were no mo but Dauid Ezechias and Iosias that continued perfectly vnto the ende of their liues in the true religion of God not that these thrée were men of such perfection that they did not notably offende the lawe of God in their life time But these wer such men that they wer neuer infected with the foule sinne of Idolatrie and wicked worshipping of straunge Gods Into other sinnes in déede they fell and from the same by true repentaunce obteined mercie and forgiuenesse aâ— Gods hand So that notwithstanding both the murther adulterie of Dauid the foolish vaine glory of Ezechias that shewed all his treasure and all his secrets vnto the Ambassadours of Babilon for the which Esay the Prophet did openly reproue him to his face Yet otherwise they stoode vpright kéeping themselues pure and cleane from the most detestable sinne of Idolatry And therefore Dauid strong in the armes and amiable of countenaunce and Ezechias which by interpretation is called the health of our Lorde and Iosias Fortitudo Domini the strength of the Lord These thrée doe beare the bell away and are preferred aboue all the Kings of Iuda as we reade in the Booke of Ecclesiasticus 40. Chapter where their praises are commended to endure to the worlds ende Ric. Turnar How Kings haue to doe in matters of religion Dauid commaunded Sadoch and Abiathar the Priests and the Leuites to bring the Arke of the Lord God into the place which he had prepared for it Salomon displaced Abiathar from the high Priests office put Sadoch into his roome Heare me O you Leuites and be sanctified cleanse the house of the God of your Fathers and take awaye all vncleannesse from the Sanctuary ¶ Thâ—se are not words of entreatie but flat commaundements as Lyra saith Ezechia cupiens renouare foedus c. Ezechias desirous to renue the Couenaunt with the Lord first did commaund the Leuites to be sanctified Second by them being sanctified the Temple to be cleansed Thirdly by those which were cleansed sacrifice to be made for the offence of the people Fourthly by sacrificing God to be praised Fiftly by cleansing the holye Burnt-offerings to bée offered vp ¶ Thus were all things done by his commaundement by his constitution and at his pleasure c. I. Bridges fol. 285. Nunc mihi debio c. I iudge it saith Constantine the great that this ought before all other things to be my scope that among the most holy multitude of the Catholike Church one faith and sincere Charitie and godlynesse agréeing together towards almightie God might be conserued I. Bridges fol. 117. Quanto subditorum gloria c. How much more saith the king of Spaine called Richardus we are exalted in royall glorie ouer the subiects so much more ought we to be carefull in those matters that apperteine vnto God Either to augment our owne hope or else to looke to the profit of the people committed to vs of God And as ye sée me in very déede inflamed with the seruice of faith God hath stirred me vp to this end that the obstinacie of infidelitie béeing expelled and the furie of discorde remoued I should reuoke the people to the knowledge of faith and to the fellowship of the Catholike Church who serued errour vnder the name of religion These be the wordes of this christen king which he spake openly in the third counsel at To-let before all the Bishops there assembled S. Austen sayth that the auncient actes of the godly kings mentioned in the propheticall bookes were signes of the like factes to be done by the godly Princes in the time of the new testament I. Bridges fol. 505. Of Iosaphats supreme gouernement ¶ Looke Iosaphat Carolus Magnus commaunded that nothing should be read openly in the Church sauing onely the Canonicall bookes of the holy Scripture And that the faithfull people should receiue
¶ That was a lay man also and an Infidell and was not forbidden of God to reade Scriptures D. Barnes Let the word of God dwell in you plenteously The Doctours affirmations My bretheren reade holye Scripture in the which you shall finde what you ought to holde and what ye ought to flye What is a man reputed without learning what is he is hée not a Shéepe or a Goate Is he not an Oxe or an Asse is he anye better then an horse or a mule the which hath no vnderstanding It is not sufficient that yée heare the diuine Scriptures in the Church but also in your houses either reade them your selues or els desire some other to read them giue you diligent eare to it If thou wilt that thy children bée obedient vnto thée vse them to the worde of God but thou shalt not saye that it belongeth onelye to relygious men to studye Scriptures but rather it belongeth to euerye Christian man and speciallye vnto him that is wrapped in the businesse of this world and so much the more because hée hath more néede of helpe for hée is wrapped in the troubles of this world Therfore it is greatlye to thy profite that thy children shoulde both heare and also reade holye Scriptures for of them shall they learne this commaundement Honour thy Father and Mother c. I beséech you that you will oftentimes come hether and that you will diligentlye heare the lesson of holye Scripture And not onelye when you bée héere but also take in your hands when you bée at home the holy Bible and receiue the things therein with great studie for thereby shall you haue great vauntage c. O Paula and Eustochium if there bée anie thing in this lyfe that doth preserue a wise man and doth perswade him to abide with a good will in the oppressions and thraledomes of the worlde I doe recken that speciallye it is the meditations and studye of holye Scriptures séeing that wée doe differ from other creatures speciallye in that that wée bée reasonable and in that that wée canne speake Nowe is reason and all manner of wordes conteyned in the Scripture whereby we maye learne to knowe GOD and also the cause wherefore wée bée created Wherefore I doe sore meruayle that there bée certeyne men the which giue themselues to slouthfulnesse and will not learne these things that bée good but recken those men worthye to bée reproued that haue that good minde ¶ This was written to two women that were learned D. Barnes Heare me ye men of the worlde gette you the Bible that most wholesome remedye for the soule if ye will nothing else yet at the least get the newe Testament Saint Paules Epistles and the Actes that may be your continuall earnest teachers Which of you all that be héere if it were required could say one Psalme without the booke or any other place of holy Scripture not one doubtlesse but this is not onely the worst but y◠you be so slow and remisse of spirituall things and to diuelishnesse ye are hotter then fire But men will defende this mischiefe with this excuse I am no religious man I haue a wife and children and house to care for this is the excuse wherewith ye doe as it were with a pestilence corrupt all thinges for you doe recken that the study of holy Scripture belongeth onely vnto religious men when they be much more necessarie vnto you then vnto them c. ¶ Héere may we sée that this damnable reason I will read no Scripture it belongeth not vnto me was in the heartes of lay men in Chrisostomes dayes D. Barnes Ye may commonly sée that our doctrine is knowne not onely of them that that are the Doctours of the Church and ministers of the people but also euen of Tailers and Smiths and Weauers and of al Artificers yea and further also of women and that not onely of them that be learned but also of labouring women and Sewsters and seruants handmaides neither also the Citizens but also the countrie folks do very well vnderstand the same Ye may finde euen the verye Ditchers Cowheards and Gardiners disputing of the holy trinitie and of the creation of all things Looke more in the word Scripture Of lay mens books Looke Images How lay men may baptise Tertulian in his booke De Baptismo saith That lay men may bapiise Ambrose in the 4. ad Eph. saith that in the beginning it was lawfull for all men to baptise Hierome ad Luciferanos affirmeth that it was lawfull for lay men to baptise if necessitie doe require Zuinglius affirmeth the same The opinion of Iohn Caluine Now saith he if it be true that we haue set downe the Sacrament is not to be estéemed of his hand by whom it is ministred but as it wer of the hand of God from whence it certainly commeth Héereof we maye gather that nothing is added or taken from the dignitie of it by him by whom it is ministred And therefore among men if an Epistle be sent so y◠the hande and seale be knowen it skilleth not who or what manner of person carieth it Euen so it is sufficient for vs to knowe the hand and seale of the Lord in his Sacraments by whom soeuer they be deliuered Heere is the errour of the Donatists confuted who measured the worthinesse of the Sacrament to the worthinesse of the Minister Such be now a daies our Anabaptists which denie vs to be right baptised because we were baptised by wicked and Idolatrous persons in the Popes Church and therfore they furiously vrge rebaptization against whose folly wée shall be sufficiently defended if we thinke we were baptised in the name of the Father of the Sonne and of the Holy ghost and therefore Baptime not to be of man but of God by whom soeuer it be ministred How lay men haue ministred the Sacrament S. Augustine saith In necessitie when the Bishop or Priest or any other Minister cannot be found and the daunger of him that requireth doth constraine least he should depart this lyfe without this Sacrament we haue heard that euen lay men hath giuen the Sacrament that they haue receiued ¶ Read the storie of Serapion LAIENG ON OF HANDS Whereof this custome of laieng on of hands arose THis custome of laieng on of handes is taken of the olde Fathers For in Gen. 48. 14. The Patriarke Iacob laied his hands vpon the head of Manasses and Ephraim the sonnes of Ioseph which custome afterward was confirmed to the Iewes for a Lawe and so continued till the comming of Christ who vsed the same and deliuered the vse thereof vnto his Apostles to the which Ceremonie praier was then ioyned As it doth appere in the 19. of Mathew when children were brought vnto Christ that he might lay his hands vpon them That he should lay his hands vpon them ¶ The laieng on of hands was a
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
In their fare apparell building riding yea furniture of warre they vse a plainenesse When they eate their meates all of them as well the king himselfe as also his noble men sit downe vpon the ground they vtterly absteine from wine swines flesh They abhor all superfluitie curiousnes as well in apparel as in building For yâ— most part they dwel in tents hales which are remoued from place to place In their leagus bargains al promises they vse al faithfulnes HéervpoÌ„ it commeth to passe yâ— they vse no seales to scale their writing withall no not euen in the Princes matters Wonderful is their loue obedieÌ„ce towards their king insomuch as al the noble men of yâ— realm stand in awe of yâ— kings only coÌ„mandemeÌ„t in so many large kingdomes al things are done by yâ— kings appoinment only Those yâ— be chosen to yâ— wars for yâ— defence of their religion run to it so merry chéerefull yâ— ye wold say they were going to a wedding They beléeue themselues to be happie in all pointes when they yéeld vp their soules among the speares arrows in defending or inlarging their Empire or religioÌ„ Neither are they yâ— die in yâ— quarrell commended with yâ— mourning of their friendes but they be registred among the Saints that haue gotten the vpper hand and they be openlye praised with Hymnes Finally great is the shamefastnesse and honestye of their women They be neuer séene in the companie of men or in places of resort For a man to talke with a womam abrode it is so rare a thing that it may be counted for a myracle if it happen to be séene Their women neither buie nor sell anie thing They neuer come in the sight of men with their faces bare neither in their owne houses nor out of their houses The apparell that they weare is both verie comely and very plaine and in the Church they haue a place alone by themselues from the men Who then would not wonder at such behauiour and orderlinesse Who would not like it well Who could looke for such things euen at the hands of yâ— popish Monks boast they neuer so much of reformation Héereby they maye easily deceiue such as are of an honest disposition and make them beléeue that God fauoureth them highly and aduaunceth their Empire c. Marl. vpon the Apoc. fol. 191. MAYZIM What this word Mayzim signifieth MAyzim signifieth strong defences as Bulwarkes and Castels This God Mayzim which our fathers as Abraham Isiaâ— the Prophets and the Apostles with our fathers in the Primitiue Church neuer knew is it which the shauen Antechrists of late haue made and saine themselues euery daye to make it which slighthie â—egerdemane say they no Angell nor yet Mary her selfe cannot doe but onely the Popes false annointed Antichrists This their strong God Castle Mayzim is not only their own made God but also al their rites cermonies lawes doctrines traditions with their tranâ—â—â—stantiations all their lieng prophane Papistrie false worshipping and Idolatrie belonging therevnto c. Melancthon vpon Daniel ¶ Mayzim that is the good of power and riches they shall estéeme their own power aboue al their Gods worship it Ge. MAKER Against the false opinion that hath bene taught the people to receiue their maker in the Sacrament The Sacrament is a Sacrament it is not God It is the bread of our Lord as S. Augustine saith it is not our Lorde it is a creature corruptible it is not the maker of heauen earth Accursed is he that giueth the name glory of God to a creature that is not God August in Iohannem Tract 59. Saint Chrisostome sayth Nolimus queso c. Let vs not confounde the creature and the creator together least it be said of vs They haue honoured a creature more then their maker MALACHY What is meant by the Sacrifice that Malachy speaketh of FRom the rising of the Sunne vnto the going downe of the same my name is great among the Gentiles in euery place incense shall be offered in my name c. ¶ The pure sacrifice yâ— Malachy speaketh of saith Tertulian that should be offered in euery place is the preaching of the Gospell vnto the end of the world In an other place he sayth The Sacrifice that Malachy meant is a deuoute prayer proceeding from a pure conscience ¶ The Prophet Malachy saith S. Hierom meaneth héereby that the praier of holy people shall be offered vnto God not onely in Iewrie that was but a prouince of the world but also in all places ¶ Martâ—â—lis saith the pure sacrifice which Malachy meaneth is offered not onely vpon the holy altar or communion table but also euery wher ¶ Then if it may be offered in euery place and without an altar he meant not the sacrifice of the Masse ¶ God sheweth that their ingratitude and neglect of his true seruice shall be the cause of the calling of the Gentiles And héere the Prophet that was vnder the lawe framed his words to the capacitie of the people And by the altar sacrifice he meneth the spirituall seruice of God which shoulde be vnder the Gospell when an ende should be made of all those legall ceremonies by Christs onely sacrifice Geneua ¶ The Prophet in this place spake no word of the Masse nor of anie oblation propiciatorie to be made by the Priests But he spake of the oblation of the faithfull people in what place so euer they be which offer to God with pure harts minds sacrifices of laud praise prophesieng of the vocation of yâ— Gentiles that God would extend his mercie vnto them not to be God onely of the Iewes but of all nations from East to West that with pure faith call vpon him and glorifie his name Cranmer MAMMON What this word Mammon signifieth MAke you friends of the wicked Mammon c. ¶ This word Mammon is a word of the Syrians speach signifieth riches So that the text meaneth Bestow your riches according to the word of God yâ— God be pleased with your doings not deceitfully as this fellow did Tindale ¶ Againe he defineth Mammon on this wise Mammon saith he is an Hebrue word signifieth riches or temporall goods namely all superfluitie and all that is aboue necessarie the which is not reputed to our necessarie vses wherewith a man may helpe another without vndoing or hurting of himselfe For Hamon in the Hebrue speach signifieth a multitude or abundance or many therehence commeth Mahamon or Mammon abundance or plentifulnesse of goods or riches c. MAN How man was made after the Image of God GOD said Let vs make man in our Image according to our likenesse c. ¶ This Image likenesse of God in man is expounded Ephe. 4. 24. Where it is written that man was created after God in righteousnesse true holinesse meaning by these two
God by a mediatour and a meane which was onely borne without sinne liued and was slaine vnto the rising againe of the flesh and to euerlasting lyfe August in his Enchirid to Laurence the. 32. chap. Saint Paule saith Vnus est Mediator c. Ther is one mediatour betwéene God and man Christ Iesus being manâ— Upon this place S. Austen saith thus Paulus non facet se mediatorem c. Paule maketh not himselfe a mediatour betwéene God and the people but requireth that they pray all one for an other béeing all the members of the bodie of Christ. August contra Epist. perminiani li. 2. chap. 8. Againe in the same booke he writeth thus of Saint Iohn St. Iohannes ita dicerit c. If Iohn would say this haue I written vnto you that ye sinne not and if ye sin ye haue me your mediatour before God I will intreate for your sinnes as Permenian the heretike in a certeine place made the Bishop a mediatour betwéene God and the people what good faithful christen man could abide him Who would looke vpon him as the Apostle of Christ and not rather to thinke him to be Antechrist Tell me woman sith thou art a sinfull and wicked woman how durst thou goe vnto him I know saith she what I do Beholde the wisdome of the woman Shée prayeth not vnto Iames Shée entreateth not Iohn She goeth not vnto Peter She did not get her selfe vnto the company of the Apostles She sought for no mediatour but for all those things She tooke repentance for her companion which did fulfill the roome and place of an aduocate and so she did goe to the high fountaine Chrisost. in his 12. Ho. of the woman of Ca. There is no néed of porter of a mediatour of minister say onely Lord haue mercie vpon me we haue no néede of aduocates with God nor of any running and gadding about for to speake faire vnto other For although thou be alone and without an aduocate and praye vnto God by thy selfe thou shalt obteine thy petition Chrisostome in his Sermon of going forward in the Gospell Saint Austen saith Christen men doe mutally commende themselues in their praiers But he for whom none maketh intercession but he for all he is the onely true mediatour Paule the Apostle though he were a principall member vnder yâ— head yet because he was a member of the body of Christ knew that the greatest truest Priest of the Church entred not by a figure into the inward places of the vaile to heauen to a holinesse not shadowish but eternall commendeth himself also to the praiers of the faithfull neither doth he make himselfe a mediatour betweene the people and God but praieth that all the members of the bodie of Christ should mutuallye praye for him because the members are careful one for another of all the members yet trauailing in earth may ascend to the head which is gone before into heauen in whom is apeacement for our sinnes For if Paule were a mediatour the other Apostles should also be mediatours and if there were many mediatours then neither Paules owne reason stood fast in which he had sayd for there is one God one mediatour betweene God men the man Christ in whoÌ„ we also are one if we kéepe the vnitie of faith in the bonde of peace Againe in another place but it thou séeke for a Priest he is aboue the heauens wher he maketh intercession for thée which in earth died for thée Yet do we not dreame yâ— he falleth downe at the fathers knées and in humble wise intreateth for vs but we vnderstand by the Apostle the he so appeareth before the face of God that the vertue of his death auaileth to be a perpetuall intercession for vs yet so that being entered into the Sanctuarie of heauen vnto the ende of the ages of the worlde he alone carrieth to God the prayers of the people abiding farre off in the porch Caluine in his Instit. â— booke chap. 20. Sect. 20. Brethren saith Saint Austen we haue Iesus Christ the iust for our aduocate with the Father he is the propiciation for our sinnes He which held this committed no heresie he which held this opinion committed no Scisme For wherevppon are Scismes committed When men doe saye we be iust wée doe make holye vncleane we doe iustifie the wicked we doe desire and we doe obteine But I beséech you by the way howe much more past shame be they which doe saye we doe determine we doe commaunde and what sayde Iohn And if a man doe sinne we haue an aduocate with the Father Iesus Christ the iust But some man will saye Doe not the Saintes then praye for vs Doe not the Bishoppes and superintendentes pray for the people Marke the Scriptures and sée that the ouerséers also doe commend themselues to the people For the Apostle saith to the people prayeng togethers for vs also The Apostle prayeth for the people and the people prayed for the Apostle we doe praie for you brethren but pray fo vs also Let al the members pray together one for an other let the head make meanes for all This saith Augustine in yâ— place in which words he doth plainely openly attribute the office of intercession which perteyneth to the chiefe Priest to none but to Christ the head Againe he writeth thus But if the Apostle shuld haue sayd thus This I write vnto you to the intent yee should not sinne and in case anye man doe sinne you haue a mediatour to the Father I doe praye for your sinnes as Perminianâ—s in one place doth make the Bishoppe mediatour betweene the people and GOD what good and faythfull Christen folkes could abide him Who wold estéeme him as yâ— Apostle of Christ and not rather an Antichrist for all christen men do commend themselues one to an other in their praiers but he for whome none doth intreate but he himselfe intreateth for al. He is yâ— only and true mediatour forasmuch as the figure of him was resembled in the Priest of the olde Testament there is none sound theâ—â— that euer prayed for the Priest Musculus fol. 149. The man Christ Iesus alone which gaue himselfe a raunsome for al men is our sufficieÌ„t mediatour aduocate intercessour as the holy Scripture teacheth in diuers places Whosoeeuer therefore refuseth to pray vnto this man Christ Iesus to be his mediatour and aduocate vnto God the father and flyeth to other without all doubt he is an enimie vnto Christ and to the vttermost of his power he laboureth to make Christ as they vse to say Iaâ—ke out of office For since the time of his ascention his chiefe and principall office is to be our intercessour mediatour and aduocate ¶ Looke more at Aduocate MEEKE Who are meeke THe meeke are such as are not easilye prouoked by iniuries who by euery offence are not wayward froward but are rather readie
him from Least hée bée compelled to pay his debt with double disprofite one that his milstone is idle in the meane time another that he is constrained to come further in debt otherwise to sell his necessarye goods without which he cannot liue to make payment T. M. ¶ By the neather or vpper milstone is vnderstoode anye thing whereby a man getteth his liuing Geneua MINISTER What the Minister is by the word of God THE true Minister is the eye of the bodye The workman in the haruest Math. 9. 38. The messenger that calleth to the marriage Math. 22. 3. The Prophet that telleth the will of the Lorde Math. 23. 34. The Scribes that doth expound the lawe The seruaunt that occupieth his Maisters talent vnto gaine Math. 25. 16. The witnesse that beareth testimonie of Christ to all people Luke 24. 48. The dispensers of the mysteries of God 1. Cor. 4. 1. The Stewardes that giueth meate in due season vnto the residue of the householde Math. 24. 45. The Sacrificer of the Gospell of GOD to make the oblation of his flocke acceptable Rom. 15. 16. The Minister by whome the people doe beléeue The labourers of God to till the husbandry The Shepheard to féede the Church of God which he hath purchased with his bloud What men ought to be Ministers in the Church of God As in the olde lawe it was forbidden that anye man shoulde prease to come to the altar and to offer the bread of God which had anye manner blemish or deformitie in the bodye So ought no man nowe to take vppon him the preaching of Gods holye worde and ministration of the holye Sacramentes that is deformed with vice but innocent pure faultlesse and vncorrupt both in lyfe and doctrine Theo. Basil. The qualitie of Gods Minister They must be blamelesse watchfull sober modest herberous wise gentle apt to teach able to conuince the aduersarie such as gouerne wel their whole families no drunkards no quarellers no contentious men these be yâ— qualities that God requireth How ministers ought to be Preachers He is a dead Priest saith Gregorie and therfore no Priest no more then a dead man is a man which doth not preach for he kindleth the wrath of God the great iudge against him if he walke without the sword of preaching Againe he saith you Priests encrease your owne sinnes with the death of others and you kill and murther so manye as you sée daily without all care holding your peace go to their death How Ministers ought first to be doers and then teachers But whosoeuer doeth and teach the same c. This that is spoken héere perteineth to the ministers of the word He teacheth them therefore what perfection is required of them namely that they expresse declare those thinges in their life which by their doctrine they declare teach Saint Paule did chastise his bodie and brought it into subiection least when he preached to others he himself shuld be a castaway And writing to Timothy Be saith he vnto them the beléeue an example in word in conuersation in loue in spirit in faith in purenesse And to Titus he saith in all things shew thy selfe an example of good works in the doctrine with honestie with grauitie with the wholesome worde which cannot be rebuked that he which withstandeth may be ashamed hauing no euill to say on you The lyke wordes hath Saint Peter in effect Marl. fol. 92. ¶ Whosoeuer doth c. Christ maketh mention first of the worke and then of the doctrine for if the workes goe before though the doctrine doe not followe yet shall the verye worke more suffice to teach them that looke vpon vs then any words shall doe First of all teach with works and then with wordes least the saieng of Saint Paule be obiected Thou that teachest another teachest not thy selfe The saieng of Cato The things which in other thou art wont to blame Be well ware that thou offend not in the same For it is very shame when a man will preach If that his deeds against his words doe teach The saieng of Menander The manners of the speaker are they that perswade not that which is spoken How the Ministers of the Church are called Starres The seauen Stars are the Angels of the seauen Churches ¶ The ouerséers of Churches are in Scriptures called Stars and Angels Starres in respect of the brightnesse both of their heauenly doctrine and of their heauenly conuersation Angels because they report vnto vs the will of God the Father According also as in the same respect Christ is called the Angell of the Testament Mal. 3. 1. And Iohn Baptist is called an Angell Mal. 3. 1. Math. 11. 10. So also in this place the rulers of the Churches are called Angells which thing appeareth chieflye héerby that héereafter in yâ— second chapter the first verse they be willed to repent which thing coulde in no wise agrée with the heauenly spirits Therfore like as the Starres shine in the Skie so must the ministers of Gods word shine in yâ— Church goe before other in purenesse of doctrine and christen conuersation But a great part of them alas for sorrowe walke as enimies of Christs crosse whose end is damnation whose God is their belly and their glorie is shame which séeke after earthly things when as notwithstanding their conuersation ought to be heauenly Phil. 3. 18. Marl. fol. 28. How ministers were chosen in the olde time Ministers in the olde time were elect and chosen by the whole consent of the people as Cypriane reporteth The common people themselues haue before all other power either to choose worthy Priests or to refuse the vnworthy This order tooke his beginning of Gods authoritie for God sayd to Moses Take thy brother Aaron and Ehazarus his sonne and set them on the mount before all the coâ—gregation and put off Aarons apparell and put it vpon Eleazarus his son which declareth that ministers ought not to be admitted vnto the ministrie but with the consent and knowledge of the people Theo. Basil. In olde time none was receiued into the companie of clarkes without the consent of all the people insomuch that Cipriane laboured earnestly to excuse yâ— he appointed one Aurelius to be a reader without asking aduise of yâ— church because yâ— was done beside the custome though not without reason For this he saith before In ordering of clarks déere brethren we are wont to aske your aduise and by common counsell to weigh yâ— manners deseruings of euery one But because in these lesser exercises there was not much perill because they were chosen to a long proofe and not to a great office therfore yâ— consent of the people ceased to be asked Afterward in the other degrées also except the Bishoprick the people commonly left yâ— iudgement and choise of them to the Bishop the Priests that they should examine who were méet and
worthy sauing peraduenture when new Phriests were appointed for the Parishes for then it behoued that the multitude of the place namely should consent Whether it is any meruaile yâ— the people in his behalfe was little carefull in kéeping their owne right for no maÌ„ was made a subdecon that had not shewed a long proofe of himselfe in his being a clarke vnder yâ— seueritie of discipline which then was vsed After yâ— he had ben tried in yâ— degrée he was made a Deacon From thence he came to yâ— honour of Priesthood if hée had behaued himselfe faithfully So no man was promoted of whome there had not ben in déed a trial had many years before yâ— eies of the people And there were many Canons to punish their faults So yâ— the Church could not be troubled with euill Priests or deacons vnlesse it neglected yâ— remedies howbeit in yâ— Priests also ther was required yâ— consent of them of the same citie which the very first canoÌ„ testifieth in his 67. distinctioÌ„ which is fathered vpoÌ„ Anacletus Finally al yâ— admissioÌ„s into yâ— orders were therfore done at certein appointed times of yâ— yeare yâ— no man should priuely créepe in without the consent of the faithfull or should with too much easinesse be promoted without witnesses Cal. in his Insti 4. b. chap. 4. Sect. 11. Wherfore brethren looke ye out among you seauen men of honest report c. ¶ If the Church had kept still this order in choosing of Ministers it had bene better with the christen common wealth and religion Lampridius a notable historiâ—graph in the life of Alâ—xander Seuerus doth write yâ— this was vsed customably among the christians when they should choose or make any Minster they did first publish his name abrode And if any man could alleadge any notable crime against him he was expelled and put backe from his office Sir I. Cheeke Why the Ministers are not now chosen as they were in the primitiue Church The alteration of gouernement and orders of the Church of Christ is well set out by Ambrose in the. 4. to the Eph. vpon these words Et ipse dedit c. Wher he saith on this sort That the number of the Christians might increase and be multiplied in the beginning it was permitted to euery one to preach the Gospell to baptise to expound the Scriptures but when the Church was enlarged there were certeine preachers appointed gouernours other officers ordeined in the church c. Therfore the writings of the Apostles doe not in all things agrée with the orders that are now in the church D. Whitegift Musculus also in his common places answering to this question why that Ministers of the word are not chosen now by the Ministers and the people as they were in the Primitiue Church but appointed by the Magistrate saith thus Such was the state of the Churches that they could choose their Ministers none otherwise because they had no christen magistrate If thou wouldest haue the manners and customes of these times then must thou call backe their condition and state How Ministers ought not to forsake their vocation Ministers must abide in their vocation so long as yâ— strength of the bodie will suffer them and that they be not thrust out by force For yâ— men people coÌ„mitted to their charge ought neuer to be forsaken so long as they can abide to heare the word of God And if they be altogethers conteÌ„ners of yâ— word of yâ— Lord wil not suffer it to be preached then as Christ coÌ„maunded his Apostles let them shake of the dust of their feete against them depart But so long as there are anie among them which will suffer the pastor to preach to intreat of the word of God he ought not to giue ouer his ministratioÌ„ Wherfore I know not whether Melitius did wel or no or whom Theodoretus maketh mentioÌ„ in his 2. booke 31. chap. yâ— he forsooke the Bishoprick of a certein church in Armenia being offeÌ„ded with the ouer great disobedieÌ„ce of his flock But the same man afterward being choseÌ„ Bishop of Antioch was for the defeÌ„ding yâ— catholike faith against the ArriaÌ„s thrust into exile In which fact God peraduenture declared that he was not wel pleased that he had departed from his first vocation Pet. Mar. vpon the Rom. fo 334. How a Scisme ought not to be made for the euill life of the Minister The Scribes Pharesies sit in Moses c. All therfore whatsoeuer they bid you obserue that obserue and do but after their works do not for they say do not c. ¶ Behold yâ— Lord sayth they say and doe not therefore the teachers liues were not agreeable to their doctrine yet for that they stood in Moses seate that is to say because they taught the word of God lawfullye and sincerely he biddeth to receiue their sincere doctrine but their life not being agréeable to their doctrine that he biddeth to refuse And therfore to make a scisme for the Preachers euil liues sake the Lord doth forbid Bullinger fo 846. MIRACLES A definition of true Miracles A Miracle is a worke hard and vncustomed by the power of God which passeth all facultie of nature created to this ende wrought to cause the beholders to wonder and to confirme faith towards the worde of God Wherefore the matter of miracles are workes and the forme is that they be harde and vnaccustomed The efficient cause is the power of God which ouercommeth nature created the end of them is both admiration and also confirmation of faith Pet. Mar. vpon Iudic. fol. 126. To what vse Miracles doe serue Miracles serue for thrée vses First that he which is healed thereby shoulde sinne no moreâ— Secondlye that the beholders shuld put their trust in the healer Thirdly that we which read of the miracles of the Lord should be confirmed in the glorye and doctrine of Christ and therewithall conceiue faith in him Hemmyâ—g Brethren be not in loue with signes which may be had common with the reprobate but loue ye rather miracles of charitie and true godlynesse which the more secret the more secure and for the which the lesse estimation that there is with men the greater is the reward with God In the beginning gathering of yâ— Church many things were necessary which now is néedlesse Miracles were vsed then which outwardly be diuided now When we go about to plaÌ„t a tree so long we water it vntill we sée it haue takeÌ„ root But wheÌ„ it is once substantially grounded braunches spread abroad we take no more paine to water it on like sort as long as yâ— people were altogether faithlesse this meane of miracles was of indulgence graunted them But when spirituall instruction had taken better place the corporall signes surceased straight Wherefore the Apostle sayth Lingua in signum sunt non fidelibus sed infidelibus Straunge tongues are for a signe not to them that
defused in all things to the which he hath bene accustomed to be made lesse to walke the narrow way whereby he shal finde such an heape of temptations and so continuall that it shall bée impossible to endure or to stande but by prayer and stronge faith Tindale ¶ Looke Straite gate NATVRE What Nature is NAture saith Plato is that thing that God will His meaning is that nature is subiect and obedient ot God and that there is neither chaunge nor necessitie in the course of nature but al things are ordred by Gods omnipotencie natural causes are onely the instruments of Gods will It was Gods will that Christ should take the natural substance of mans body that in al things he shuld be like vnto his brethren that his body should be a creature And as S. Austen saith should be in one place This is Gods knowne and expresse will Therfore by Platos iudgement this is nature Nature is sundrie waies defined Some doe take it to be a certeine strength voide of reson stirring vp necessarie motions in our bodies Againe some doe iudge it to be a strength which hath reson order as procéeding some certein way declaring what the cause of euery thing worketh what followeth the quicknes actiuitie Wherof no art nor hand neither workmaÌ„ is able to attaine vnto by immitation or following it Epicure doth call all thinges by the name of nature Augustine defineth it after this manner Nature saith he is a certein strength power put into things created by God which giueth to each that which belongeth vnto it Surely the very word séemeth to signifie that nature is called to be the same which is proper vnto euery thing that as grafted bred in it at the verye beginning so yâ— whatsoeuer any thing is of the birth as it were yâ— is the nature therof Lactantius saith yâ— nature is termed of the latin word Nascendo which is of birth My opinion saith Lactantius is not yâ— nature is the thing it selfe but the proper peculiar strength of the thing naturally giuen vnto it straight way froÌ„ the beginning therof whereby it receiueth yâ— qualitie which it hath not only of being but also of doing bearing begetting c. What the nature of Gods word is The nature of Gods word is yâ— whosoeuer readeth it or heareth it reasoned disputed before him it will begin immediatly to make him euery day better better till he be growne to a perfect man in the knowledge of Christ loue of the lawe of God or else make him worse worse till he be hardned yâ— he openly resist the spirit of God and then blaspheme after the example of Pharao Coran Abirâ—on Balam Iudas Symon Magus such other Tindale What the nature of God is Of the nature of God Augustine writeth on this wise All natures either is God who hath no beginning or is not God because he is the beginner therof As for yâ— which hath God for yâ— beginner of it by whoÌ„ it is some is not made some is made That which is not made yet for all that is of him either is begotten of him either procéedeth froÌ„ him That which is born is the onely sonne That which procéedeth is the holy spirit and this trinitie is of one and selfe same nature For these three be one each of them is God altogether one God immutable euerlasting without any beginning or end of time But nature which is made is called a creature God is called a creator I meane the Trinitie Musculus How the nature of any creature in it selfe is not euill howsoeuer it be vsed When Hierico was destroied all things accursed not lawfull for the Israelites to touch any thing therof yet was the gold the siluer their brasse yron vessels carried into the tresure house of the Lord and consecrated vnto him Gedeon was commaunded to take sacrifice that Oxe of his Fathers to God which his Father had sed brought vp to be sacrificed vnto Baal yea to burne that Oxe with yâ— selfe same wood that was consecreated and dedicated vnto the Idoll Bucer saith yâ— for any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to yâ— end nothing was made of God but it hangeth altogether of consenting to Antichrists religion and the professing therof the which consent and professing beeing chaunged into the consent and professing Christianitie there can sticke in the things themselues no note or marke of Antichristes religion The vse of Bells was a marke of Antichristianitie in our Churches when the people by them were called to Masses and when they were ronge against tempests Now they are a token of Christianitie when the people by theÌ„ are gathered together to the Gospel of Christ and other holy actions c. Of three natures of men There are thrée natures of men One altogether beastly which in no wise receiue the law writteÌ„ in their harts but rise against Princes and rulers whensoeuer they are able to make their partie good These are signified by them that worshipped the golden Calâ—e for Moses brake the table of the lawe ere hée came at them The second are not so beastly but receiue yâ— law and vnto them the lawe commeth but they looke not Moses in the face for his countenaunce is too bright for them that is they vnderstand not that the lawe is spirituall and requireth the heart they looke on the pleasure profit and promotion that followeth the kéeping of the law and in respect of the reward kéepe the lawe outwardly with workes but not in the heart For if they might obteine like honour glory promotion dignitie and also auoide all inconueniences if they breake the lawe so would they also break the law and follow their lusts The third are spirituall and looke Moses in the open face and are as Paule saith a lawe vnto themselues and haue the lawe written in their hearts by the spirit of God These néed neither of king nor officer to driue them neither that any profer them any reward for to kéepe the lawe for they doe it naturally The first work for feare of the swoord The second for reward The third worke for loue Tindale Of two natures in Christ. ¶ Looke Christ. NAVEL What the Nauell doth signifie IN the day of thy birth when thou wast borne the string of thy Nauell was not cut off c. ¶ The Nauell signifieth the desires and delectations of man which are healed by the worde and feare of God as it is sayd Prouerbs 3. 8. But feary yâ— Lord and depart from euill so shall thy Nauell be whole The learned expound this whole sentence of the tribulation that Israel suffered in Aegypt and after among the Chaldes After the death of Ioseph when Pharao knew them not Exo. 1. wer they most abiect and vile and no man
repentaunce sought of them but onely that they must beléeue Arbitramur hominem iustificari absque operibus legis We béeing taught of Christ thinke saith Thomas according to the truth of the Apostle that euery man whether he be Ieâ— or Gentile is iustified by faith Act. 15. 19. By faith purifieng theyr hearts and that without the workes of the lawe And that not onely without the Ceremoniall workes which did not giue grace but also without the workes of the Morall commandements according to that saieng of Titus 3. ver 5. Not of the workes of the righteousnesse that we haue wrought The reason is presumed that we are saued for our merites the which he excludeth when he saith Not of the workes of the righteousnesse which we haue done but the true reason is the onely mercie of God There is not therefore in them the hope of iustifitation Sed in sola fide but in faith onely Workes are not the cause that any body is iust before God but they are rather the executions and the ministring of righteousnesse In this point though he swarue from the truth in many other points he speaketh right I. Bridges fol. 143. Our Aduersaries when they doe teach that the iustifieng of vs doth not consist in faith onely but in workes also what doe they els but obscure the glory of Gods grace and extoll the merite of our workes They doe not waye that it is necessarye that our iustifieng doe consist in faith onely for as much as it is bestowed freely If they cannot abide the word onely or alone let him leaue it and vse this word fréely For in case we be iustified fréely by faith as the Apostle doeth testifie it must néedes followe that we be not iustified by faith works but by faith onely If it be not by faith onely but by workes withall then is it not freely but of duetie If it be of dutie and not fréely then there is no glory of Gods grace at all Musculus fol. 229. ONE Of one Mediatour ¶ Looke Mediatour What the Prophet Ose doth meane by one head THen shall the Children of Iuda and the Children of Israel be gathered together and appoint themselues one head ¶ To wit after the captiuitie of Babilon when the Iewes wer restored but chiefe this is referred to the time of Christ who should be the head both of the Iewes and Gentiles Geneua ¶ The number of the Children of Israel shall be as the sande of the Sea shore that cannot be numbred And it shall come to passe in the place where it was sayde vnto them Ye are no people of mine there shall it be sayd vnto them ye are the children of the lyuing God And the Children of Iuda the Children of Israel shall assemble together and shall appoint to themselues one head Upon which words S. Hierom writeth thus All these things shall come to passe because it is the great daye of the séed of God which séede is expounded not the Pope but Christ. There shall assemble together the Children of Iuda that is to say the Apostles the Children of Israel that is to say the Heathen conuerted together that is to say in one Church and shall appoynt vnto themselues one head that is to say not one Pope but one Christ. Iewel fol. 101. ¶ Let vs remember saith Augustine the corner stone that is Christ and not the Pope and the two walls the one of the Iewes and the other of the Heathen Iewel fol. 101. Of one Sheepefold And there shall be one Shéepefold ¶ When the Gentiles haue receiued the Euangelicall faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them both there shall be one folde that is of the Iewes Gentiles there shall be one Church One God saith Paule one Faith and one Baptime Therefore we must be one euen as wée are called into one hope c. They which gather vpon this place that there shall be a mutual consent and agréement among men in the whole world insomuch as none shall remaine as Inâ—â—dell or vngodly doe erre and know not the Scriptures neither doe consider what is the state and drift of this place Againe ther are some which gather of this place that after the last day of Iudgment all both good and bad shall be gathered into one place of eternall life But the opinion of those men is most foolish For then shall the Shéepe be seperated from the Goates the iudgement of the Shéepe shal be one the iudgement of the Goates another as the Scripture plainly testifieth Marâ— vpon Iohn fol. 374. Of one Spirit He that cleaneth vnto God is one spirite with him ¶ Nico. Lyra vpon this place saith Vâ—us non secundum rem c. One spirit with God not one in déede but one in loue or according to affection So that we are vnited vnto God by faith and loue and none otherwise ORACLE What an Oracle is AN Oracle is properly the minde and aunswere of God by some diuine Interpreter declared as by some Prophet Priest or otherwise by man ORIGENIANI Of whom these Heretikes bare their name ORigeniani were Heretikes called after aâ—e Origen not he that was the great Cleark of Alexandria they condemned marriage yet liued they beastly their manner was to haue among them religious women like Nunnes whom they deâ—â—led yet vsed meanes to kéepe them from swelling Epiph. haer 63. Of the Heretikes that sprang of the learned Origen Origeniani againe were Heretikes which so called themselues of Origen Adamantius the great Clearke of Alexandria they taught as Epiphan saith haeres 64. that there was no resurrection that Christ was a creature the Holy ghost a like that the soules were first in heauen came downe into the bodies as it wer into prison that in the end the diuels should be saued Epiphanius as I read in Socrates Eccl. hist. li. 6. ca. 11. was become the enimy of Origen through the spite malice of Theophilus Bishop of Alexandria The diuell bare Origen a displesure he procured heretikes to father vpon him lewd opinions He complaineth himselfe in a certaine Epistle how that Heretikes corrupted his works Pamphilus Martir the great friend and familiar of Eusebius wrote an Apologie in his behalfe Eusebius li. 6. ca. 3. 18. 20. 26. reporteth of the famous men that fauored Origen Socrates Eccle. histor lib. 6. cap. 12. writeth in his commendation Athanasius gaue of him a notable testimonie Chrisostome would in no wise bée brought to condemne either Origen or his works Socrates li. 6. cap. 11. 12. 13. ORIGINALL SINNE That no man is without originall sinne THe death of our Lord Iesus Christ the sonne of God is a mightie remedie against the wound of originall sin wherewith the nature of all men is in Adam corrupt and slaine and from whence the infection of all concupiscence hath sprong Augustine in the Articles falsely
foundation of his Church vpon Peter truly he would haue said Thou art Peter vpon thée wil I build my Church Christ is onely that proued corner stone which as Daniel saith shall breake all the kingdomes of the world and it selfe shall endure for euer a stable and strong foundation of the kingdome and congregation of Christ which thing is also confirmed by the Prophet Esay And Saint Paule teaching the same doctrine saith that we must be raised vp in this holy building of the Church not vpon Peter but vpon the most strong foundation of the Prophets and of the Apostles And where as many might chaunce to stomble at the stone thinking that Christ during the time of his béeing in earth was the foundation of the Church but when he was once lifted vp into heauen he then lefte Peter in his stead Paule the Apostle teacheth the contrary in especiall words when he saith There can none other foundation be layed then that which is laied already which is Iesus Christ. And whereas some doe say that Peter or some other Bishop of Rome is the foundation of the Church of Christendome is as false as God is true for Saint Paule writing to the Galathians saith not that Peter was the foundation of the Church of Christ but calleth him a piller as he called also Iames and Iohn making him equall but not superiour Bar. Ochine In the 16. chapter of Saint Mathew the question beeing put in generall of Christ to all his Apostles what they thought or iudged of him Peter aunswering for them all as he was alwayes ready to aunswere said Thou art Christ the sonne of the lyuing God to whom Iesus aunswered againe Blessed be thou Symon the sonne of Ionas for flesh and bloud hath not reuealed this vnto thée but my father which is in heauen I say vnto thée Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuayle against it That is to say vpon this Rocke of thy confession of me to bée the sonne of God I will build my Church For this faith containeth the whole summarie of our faith and saluation As it is written Rom. 10. The word of faith that wée doe preach is at hand in thy mouth and in thy heart For if thou confesse with my mouth our Lord Iesus Christ and with thine heart doe beléeue that God hath raised him from death to life thou shalt be saued c. And this confession being first vttered by the mouth of Peter vpon the same confession of his and not vppon the person of Peter but vpon the faith Christ hath builded his Church And what is the faith This thou art the son of the liuing God That is to saye vpon this Rocke That is Uppon this confession of Peter c. And with this saieng of Chrisostome all auncient Expositours doe agree For if we should expound that place that the Church is builded vpon the person of Peter wée shoulde put another foundation of the Church then Christ which is directlye against Saint Paule saieng No man may put any other foundation but that which is put already which is Christ Iesus Tonstall in the bo of Mar. fol. 1208. How Peter was not the Rocke but Christ. Thou art Peter and vpon this Rocke which thou confessest vpon this Rocke which thou acknowledgest saieng Thou art Christ the sonne of the liuing God I will build my Church I will build thée vppon me and not me vpon thée For men willing to build vpon men said I am of Paule I am of Apollo I holde of Cephas side which is Peter others that would not build vpon Peter but vpon the Rocke sayd I holde of Christ. And the Apostle Paule when he did knowe that he was chosen and preferred and Christ despised by some men sayd Is Christ deuided Was Paule crucified for you Or were ye baptised in the name of Paule And as not in Paules name no more were ye baptised in the name of Peter but in the name of Christ that Peter might be builded vppon the Rocke and not the Rocke vpon Peter Againe Saint Austen saith Christ is the Rocke and that Petra the Rock is the principall name and that Petrus Peter is deriued of Petra the Rocke And not Petra the Rocke vpon Petrus Peter Of Peters denieng of Christ. But he denied before them all ¶ Peter had before confessed that Christ was the onely begotten sonne of the liuing God and now he vtterly denieth him Yet for all that as soone as he repented and did call for mercie he was forgiuen That opinion then is false which affirmeth that if a man fall after hée hath knowen the trueth hee shall neuer be forgiuen Sir I. Cheeke ¶ An example of our infirmitie that wée maye learne to depende vppon GOD and not putte our trust in our selues How Peter speaketh for all As Christ did not onely aske Peter but all the rest of the Apostles with him when he said but who say you that I am So also Peter made aunswere in the name of all the Apostles or els they all being demaunded shoulde euerye one haue aunswered for themselues But there was much communication among them at sundrye times before and they all confessed with one accorde that hee was the Sonne of GOD although Iudas with a lyuelye faith beléeued not so And Christ at an other time asked all his Apostles Will you also departe Peter onelye in the name of the rest made aunswere Thou hast the wordes of eternall lyfe which thing is euident of the words that followe to whom shall we goe We knowe and beléeued long agoe that thou art Christ the son of the liuing God Of a like sort he answered in the name of them all when he spake these wordesâ— Thou art Christ the sonne of God And because Peter in the mouth of them all confessed Christ to be the sonne of God ye must graunt that when Christ sayd Thou art Peter vpon this Rocke will I build my Church that he spake not only to Peter but to them all although it were in the name of Peter As though he had sayd Peter onely is not the liuing Rocke but all such as following his example verely beléeue confesse Christ to be the sonne of God be liuely Rockes which be builded vpon the vnchaâ—ngeable and precious corner stone Christ the onely foundation of his Church Bar. Ochme How Peters faith is praied for that it should not faile Symon behold Satan hath desired to fifte thée as it were Wheate to trye whether he by his olde crafte that he once practised vpon Eue could ouercome thée but I haue made a petition or praier for thée that thy faith shall neuer faile not the faith that thou beléeuest that I am the Sonne of God for so euery mans faith endeth when this life endeth Forasmuch as faith properly is only of those things which we see not nor féele not but
praiers fastings and almes déedes that such works do iustifie men before God and not that God forgiueth sinne of his méere mercie if a man beléeue repent and promise to doe his vttermost to sinne no more Tindale fo 202. After what manner Paule commendeth the sect of the pharesies After the most straightest sect of our religion I liued a Pharesie ¶ He taketh the sect of the Pharesies to be perfect because their doctrine was better then the other sectes The Saduces denied the resurrection of the dead The Esses glorifieng in straightnesse of lyfe little regarded true doctrine The Bible note Paule speaketh of this sect according to the peoples estimation who preferred it as most holy aboue all other for their doctrine was least corrupt Geneua How the pharesies added to the Scripture And hate your enimies ¶ This had the Scribes and Pharesies added to themselues because of that which is written Exo. 34. 11. Deut. 7. 1. Iosu. 23. 7. 12. of hauing familiaritie with those nations What pharisaicall righteousnesse is Pharisaicall righteousnesse consisteth in outward workes voide of the feare of God and of faith in God which as it looketh for heauen at Gods hand as a reward for his works so it hunteth for praise at mens hands for the visour of counterfaitâ— holinesse Hemmyng PHASHVR Of the crueltie of this Priest to Ieremy the Prophet THis Phashur was the high Bishop of the Temple the ringleader of false Prophets and the chief heretiktaker that is ouerthrower of true godlynesse The dignitie of Priesthoode giuen vnto him he abused For hée taught not and reproued by the worde but feared the godlye with crueltie hée is not the greater man that striketh but hée is the stronger that is striken He not onelye stroke but also prisoned him that withstoode him not but patientlye looked for the helpe of GOD. It is no newe thing yée maye sée for Bishoppes doe persecute the Prophettes of the LORDE for the preaching of the truth and constancie T. M. ¶ Thus we sée that the thing which neither the king nor the Princes nor the people durst enterprise against the Prophet of God this Priest a chiefe instrument of Satan first attempted Read Chapter 18. 18. Geneua PHEBE What ministration this godly woman vsed in the Church of Cenchrea I Commend vnto you Phebe our sister ¶ Men thinke that this holy womaÌ„ carried this Epistle of Paul to Rome She had ben a minister in the Church of Cenchrea not indéed in teching publikely but in looking to the poore which were susteined at the charges of the Church And what manner of widowes either as touching age or as touching manners were required to that charge it is at large set foorth in the Epistle to Timothy By what manner of meanes she was an helpe vnto Paule we know not but it is inough for vs our of this testimonie of Paule to vnderstand that she had oftentimes bene beneficiall both to many others as also to Paule himselfe She is héere thrée waies commended for that she was a sister for that she was a minister for that she had giuen hospitalitie to many others and to Paule also wherevnto also may be added that she was holye for Pauleâ— straight way addeth as it becommeth Saints Héereby it is manifest the Christians that are straungers ought not onely therefore to be receiued for that they are bretheren but also for that they perteine to God as Saints wholy dedicated vnto him Cenchrea is a towne nigh vnto Corinth and a port or hauen longing to that towne Pet. Mar. vpon the Rom. fo 453. PHIGELLVS Of hiâ— heresie PHigellus and Hermogenes forsooke Paule and made shipwracke of their faith 2. Tim. 1. 15. Abdias Babilonius sayth that Philetus and Hermogenes sayde that Iesus was not the sonne of God PHILACTERIES What a Philacterie is THey make broade their Philacteries c. ¶ They weare scrowles of parchment wherin the commandements were written And to this day the Iewes vse the same and close them in a péece of Leather and so binde them to their browes and left arme to the intent they might haue continuall remembraunce of the lawe Geneua ¶ A Philacterie was a certeine paper or parchment where the ten commaundements were written And this daye the Pharesies and Scribes put rounde about their heads lyke a crowne thereby to perswade the simple and ignoraunt people that they were holyâ— and that they did diligently kéepe the law Sir I. Cheeke ¶ It was a thrid or ribband of blew silke in the fringe of a corner the beholding whereof made them to remember the lawes and ordinaunces of God And therefore was it called a Philacterie as you would saye a kéeper Nu. 15. 38. Deut. 6. 8. which order the Iewes afterward abused as they doe nowe adaies which hang S. Iohns Gospell about their neckes a thing condempned many yeares ago in the Councell of Aâ—tioch Theo. Beza PHILIP Of the Martirdome of Philip the Apostle PHilip the holy Apostle after he had much laboured among the barbarous nations in preaching the word of saluation to them At length he suffered as the other Apostles did in Hierapolis a citie of Phrigia being there crucified and stoned to death where also he was buried and his daughters also with him Isido PHILOSOPHIE What Philosophy is IT is nothing else but the obseruing and eschewing of such things as reason iudgeth to be good or bad in the mutuall conuersation of lyfe W. Baldwyn Saint Austen sayth If they which becalled Philosophers specially of Plato his sect haue spoken ought that is true and appertinent to our fayth we ought not only not to feare it but also to chalenge it as our owne from them which are no right owners of it For like as the Aegyptians had not onely Idols and greate burdens which the Israelites did hate and flye but also vesselles ornamentes and goodly iewels of golde and siluer which the Israelites departing from Aegypt vnder the coulour of borrowing stole priuely from them not of theyr owne minde but by the commaundement of God to tourne that to a better vse which the Aegyptians abused So in the doctrine of the Gentiles are not onely conteined superstitious and feigned rites with greate burdens of vaine labour all which wée Christians following Christ out from among the vnbeléeuing Gentiles shoulde detest and auoide but also much good learning méete to serue the truth howe to worshippe the eternall and onely God W. Baldwyn Beware least anye man come and spoile you through Philosophie and vaine deceites ¶ Paule héere biddeth the Colloâ—sians take héede of such men that with their Philosophye went about to hinder the Gospell to stoppe the prosperous successe of Gods wrode abusing Gods giftes rebuking the euill conditions of men and not dispraisiâ—g the arte for hée himselfe was a great Philosopher Nowe if Philosohye did set foorth a false and vntrue matter that it confounded the fayth of many how much more is it able to set
they that are vnder Christs Priesthoode are not vnder the sacrifices or ceremonies And of this manner iuggle they with all the Scripture which falshoode least the laye men shoulde perceiue with reading the processe of the text is all their feare whatsoeuer they pretend Tindale Moe of the Papists reasons for the Popes supremacie Peter drewe his sword and cut of Malchas eare therefore the Pope is head of the Church The world was finished in 7. daies therefore none must marrie within 7. degrees of kinred God made two great lights the Sunne the Moone therefore as much as the Sun is brighter then yâ— Moone so much yâ— Pope is greater then the Emperour The Prophet saith Behold the face of thine annoynted this saith the Pontificall is a Bishops prayer ouer the Popes Legate when he knéeleth before the Altar Behold I send my messenger to prepare the way before thy face saith God by the Prophet Esay the Pontificall this is a Prophecie fulfilled when the Popes Legate méeteth the Emperour to receiue him into any Citie I haue found Dauid my seruaunt and annoynted him with holy Oyle My Loue is beautifull among the daughters of Hierusalem this they apply to Kings Quéenes when the Clergie receiueth them personally into their Churches The Prophet saith Sprinkle me Lord with Hisope I shall be cleane that they apply to the Priest sprinkling with holy water Lift vp your heads O ye gates ye euerlasting dores lift vp your selues that is when the Clearke openeth the Church dore for the Priest to come in with the Crosse on Palme Sunday Ten thousand such applications and expositions are in their bookes such as no bedlem man could deuise more vaine and foolish Deering ¶ Looke Vniuersall head How the Popes Doctors proue him the head of the Church Nicolaus Cusanus saith The truth cleaâ—eth fast to the Popes chaire therefore the members vnited to the chaire and ioined to the Pope make the Church Iohannes de parisijs saith There shall be one flocke one shepheard which thing cannot be taken of Christ we must néedes vnderstande it of some other Minister that ruleth in his stéede Hosius saith It is so necessary a thing that one onely man ouer rule the whole Church that without the same the Church cannot be one The Canonists say It is plaine that therefore the Church is one because that in the whole vniuersall Church is one supreame head that is the Pope They alledge S. Hieroms words to the same purpose The safetie of the Church hangeth of the worship of the high Priest meaning the Pope Peters successour But S. Hierome meant not thereby the Bishop of Rome but euery seuerall Bishoppe within his owne charge euerye which Bishop he calleth the high Priest Of the Popes triple crowne and signification thereof A man can receiue nothing except it be giuen him from aboue ¶ If a man can receiue nothing except it be giuen him from heauen that howsoeâ—er humaine wisedome braggeth and boasteth it selfe yet notwithstanding it cannot haue in verye déede that which it hath not receiued from heauen although the world attribute the same vnto him Therefore although the Bishop of Rome to signifie his power and authoritie in heauen earth and in hell weareth the triple crowne on his head and would haue all men to worship the same being héerein like vnto Iupiter of whom the Poet faigneth with the triple seepter yet notwithstanding because he hath receiued the same from Constantine as some affirme and not from heauen he sheweth himselfe to be vain-glorious and nothing inferiour in pride to Luciter And whereas his faulters and defenders obiect vnto the Church it skilleth not for it is not written hâ—ere by the Euangelist except it be giuen him from the Church but hée saith except it be giuen him from heauen Marl. vpon Iohn fol. 90. How the Pope blasphemeth God The Bishop of Rome ought to be abashed ashamed and to abhorre his owne pride For in this be outragiously doth offend God and blasphemeth him in that he presumeth to take this high name from our Bishoppe Christ in that he taketh away as much as lieth in him the glory of God the Maiestie appertaining to Christ in that he taketh vpon him these names onely appropriate to Christ. Summus Pontifex maximus Pontifex vniuersalis Pontifex The highest Bishop the greatest Bishop the vniuersal Bishop of al the world I much meruaile how he dare be so bolde to vsurpe and take these great names vpon him Greater blasphemie can there not be then to take from God that that naturally belongeth vnto him then to takâ— from God his glory and honour then to vindicate and take vppon him such high names as beséemeth no Christen man to vsurpe God said by his Prophet Non dabo gloriam meam alteri I will not giue my glory away to any other to any creature he doth reserue that glory that laud and honour that belongeth to him vnto himselfe no man to attempt so far no man to take so much vpon him B. Langland in the b. of Ma. fo 1251 How the Pope is an Idoll And the Lord saith Zachary said vnto me Take yet vnto thée the instrument of a foolish Shepheard for loe I will rayse vp a Shepheard in the lande which shall not looke for the thing that is lost nor séeke the tender Lambes nor heale that that is hurt nor féede that that standeth but he shall eate the flesh of the fat and teare their clawes in péeces O Idoll Shepheard that leaueth the flocke The sword shall be vpon his arme and vpon his right eye his arme shall be cleane dried vp his right eye shall be vtterly darkened ¶ Who exerciseth this tyranny ouer the people and the Princes too eating them to the bones yea bones and all deposing them destroieng them and pilling their kingdomes with insatiable extortions but yâ— Pope The Popish gloses ascribe it to Antichrist but they describe the Popes practises A Pastor in the land saith Lyra that is Antichrist to rule therein that shall not visite the forsaken that is he shall doe no worke of godlinesse but shall be of great crueltie toward the iust and therefore he saith and shall eate the flesh of the fat that is by spoyling of their goods and teare their clawes in péeces by afflicting and killing them Againe what Pastour may better be called an Idoll than this Antichrist the Pope That is called an Idoll saith Lyra that is worshipped for God and is not God And so shall it be of Antichrist that shall sit in the Temple of God as though he were God O Pastour and Idoll saith the Glose thou art so wicked that thou shalt not be called a worshipper of Idols but shalt be called an Idoll while thou wilt be worshipped of men who leaueth the flocke to be deuoured of Beastes that the Lorde had alwaies kept This Pastour shall therefore arise in Israel because the true
seauenth daye hée rested and so shalt thou Saint Paule sayth he that laboureth not let him not eate And againe if any prouide not for his owne and specially for them of his householde the same hath denied the faith and is worse then an Infidell And so he commaundeth seruants to bée seruable vnto their maisters and to doe their worke truely behinde their backes as well as before their faces Now to declare yâ— true meaning of such scriptures as séemed to make for the Massalians S. Austen saith on this wise All such places of the Scriptures as seeme to commend continuall praieng are to be vnderstood of the learnedst the feruent perpetuall desire that we ought to haue to praye wherof we haue an example in that holy widowe named Anne the daughter of Phanuel Quae non discedebat de Templo ieiunijs ac deprecationibus â—eruiens nocte ac die In which wordes we must graunt the tropicall speach called Hiperbole For it cannot bée auoided but that this holy woman did eate drink and was sometime occupied about her necessarie businesse at home But because she was most commonly in the temple praieng therefore the Euangelist saith that shée was there night and daye So that the Saints do fulfill this Scripture praieng continually when they pray often and feruently to God And if anye man now should aske this question forasmuch as Christ hath forbidden much babling in the time of praieng whether do they â—in or no which do pray long To this is answered thus In a case they sinne and in a case they sinne not but doe verye well and godly In case they put their trust in their long praieng thinking that therefore they shall be heard as the Gentiles doe then they sinne as they doe and are condempned by the sentence of Christ in the Gospell But if they praye long with feruent faith and true deuotion then they sinne not no though they pray with often repeating of one praier but they folow the example of Christ which in mount Oliuete did oftentimes repeate one praier which in effect was none other but this Pater si possibile est transeat a me calex iste Wherefore Saint Austen most holyly and truely maketh a distinction betwixt Multum loqui multum precari Much babling and long praieng To pray long with godly and deuout exercising of the heart it is a good thing but to aske a good thing with superfluous an vnprofitable heape of wordes the minde not occupied it is naught And againe saith S. Austen How can any man condemne long praier séeing that of Christ it is written Quod pernoctauit in orando that he was occupied all night in praier But this doe I counsell saith Saint Austen Ad probam Si quis nausiam If any man supposeth lothsomenesse to arise of long praieng let him well consider although it be not long yet often it is lawfull to pray And whatsoeuer he be that so shall pray often he shall neuerthelesse fulfill the example of the Prophet Dauid which saith to the prouoking and teaching of all other men to praye often Benedicam Dominum in omni tempore semper laus â—ius in ore meo I will alwaies praise the Lord and euermore shall his praise be in my month Ric. Turnar ¶ Like as he that is in prison desireth euer to be deliuered whether he be eating drinking or sléeping as he that is sick destreth alwayes to bée whole euen so doth euery christen man pray continually yea euen when he séemeth not to pray For praier consisteth not in much babling Mat. 6. 7. but in spirite and veritie Iohn 4. 24. and in vehement desire of the heart towards God Tindale What the praiers of Saints in the Apocalips meaneth And when he had taken the booke the foure beastes and the. 24. elders fell downe before the lambe hauing euerie one harpes and golden Uialls full of odours which are the praiers of the Saints And in an other place of the same booke he saith And an other Angell came and stoode before the altar hauing a golden censour and much of odours were giuen vnto him that he shuld offer the praiers of the Saints vpon the gloden altar which is before the throne These places the Papists do alledge for the inuocation of Saints Aunswere Ye must vnderstand that there be two kinde of praiers the one is inuocation or petition the other is giuing of thankes laude and praise The petition if néede were might be proued by the fourth Chapter of the Epistle to the Philippians Wée call that inuocation when we desire some good thing to bée giuen vnto vs or some euill to be taken away from vs. Giuing of thanks doth conteine the praising and lauding or magnifieng of the name of God for his excéeding great benefits which we receiue daily and hourely at his hands It is manifest by yâ— which followeth that the Apostle doth speake of the last and not of the first These be the words and they song a new song saieng Thou art worthy to take the booke and to open the seales thereof because thou wast killed and hast redéemed vs to God by thy bloud out of euerie kinred and tongue and people and nation and hast made vs vnto our God kings and Priests we shall reigne on the earth Now what doth this make for the intercession of the blessed spirits or soules that the Saints doe sing praises vnto God in heauen In the other place is meant none other but that the Angell did ioyne his laude and praise which hée gaue vnto God with the Hymnes and songs of the elect Saint Austen expounding this place writeth thus Alius Angelus ipse est Iesus Christus c. The other Angell sayth he is Iesus Christ hauing a golden censour which is an holy body for the Lord himselfe was made a censour out of the which God receiued a swéete odour and was made mercifull vnto the worlde for hée offered himselfe a sacrifice of swéete smell and the Angell did take the censour and did fill it with the fire of the altar Iesus tooke a body that is to say the Church and did fill it with the fire of the holye Ghost The meaning of this place following Withdrawe not your selues one from an other ¶ S. Paule speaketh not this of that kinde of prayer that is commonly and dayly vsed of all faithfull as well married as vnmarried but onely of the generall and solemne prayer of the whole congregation which then as in time of persecution and feare of enimies was kept onely in the night And all the whole multitude of the faythfull was charged to be present at the same At which time it was necessarie that both the man and the woman should leaue the others companie and resort to prayer To this reade Ioel. 2. at the place Blow vp the trumpet in Syon Iewel fol. 172. A praier for the King and chiefe
gouernour Exaudiatte Dominus in die tribulatione protiget te nomen Dei Iacob The Lord heare thée in the day of trouble the name of the God of Iacob defend thée These words be words of praier and to be offered vnto God for the preseruation of the king Therefore when ye do pray and say The Lord heare thée vnderstand for example by this word Thée our king or chiefe gouernour and then the praier is plaine And héere by the way note that the Prophet sayth not as the olde superstition was wont our blessed Lady and all the whole companie of heuen heare thée for theÌ„ he had taught vs to cal vpon creatures which can neither heare vs nor helpe vs but the Prophet as he doth alwaies so he doth héere teach vs to crie vnto God himselfe in the day of trouble And in that he saith the name of the God of Iacob defend thée it is nothing els to say but the power the might of the most high omnipotent God of Iacob defend thée Ric. Turnar What priuate praier is Priuate praier is made vnto God by euery faithfull man in what place so euer either in the house or without doores in the closet of his hart temple of his own body For S. Peter went vp into the vppermost part of the house praier Act. 10. 9. S. Paule 1. Tim. 2. sayth I will therefore that the men pray euery where lifting vp pure hands And Christ our Lord himself very often departed euen out of the temple into the mount to pray And in the Gospell Mat. 6. he saith When thou praiest enter into thy chamber and when thou hast shut the doore pray to thy father which is in secret c. Bullinger Of publike praier Publike praier is that which is vsed vnto God in the holy assemblie according to the accustomed order of euery Church Bullinger fol. 914. PREACHERS What doctrine preachers ought to teach TEaching them to obserue all things whatsoeuer I commaund you ¶ Héere doe all Preachers learne what they should teach nothing els but Gods word nothing else but that the Lord hath commaunded them Not their owne dreames and inuentions Sir I. Cheeke ¶ Men may not teach their owne doctrine but whatsoeuerâ— Christ hath taught for he reserueth this authoritie to himselfe to be the onely teacher and author of the doctrine Geneua That we must not presume of inspiration without preaching Saule was sent by the vision to Damascus to Ananias to be instructed and yet we maye not despise the meanest minister that teacheth vs for Ananias and Philip were meane and obscure and vnknowne men this is not notable yet Paule who was notable and instructed at the féeâ—e of Gamaâ—â—el was sent vnto them by the vision Cornelius was sent to Peter The Eunuch vnderstood not till Phlip came vnto him Dauid could not vnderstand the ridle of Nathan vntil it was by Nathan himselfe expounded How Preachers ought not to yeeld to the wicked Moses sayd to Pharao there shall not one hoofe therof be left for thereof we must serue the Lord our God What weapons the preachers must vse They must fight with the word not with the swoord their weapons are praiers and teares What Preachers may flye when and in what place But if it be in such a case that the minister alone is sought after by the enimie or be forsaken of them which were his congregation or if no ruine or detriment ensue vnto the congregation by his departing then is there no cause why he may not reserue himselfe for a more commodious season But they that forsake the publike cause of the congregation goe from them that holde fast the profession of fayth these indéede be Apostatus and hirelings who Christ saith vse to flye when the woolfe comes Iohn 10. 5. We ought to followe Saint Ambrose who denied to deliuer his Churches to the Arrians although yâ— Emperour commaunded Gualter Suelacts fol. 358. This saieng when they persecute you in one citie flye to an other c. was spoken vnto the Apostles because the building of the Church depended vpon their preaching who were also but fewe in number It was méete therefore that they should be preserued vntill the worke were ended But once hauing perswaded their congregatioâ—s to the faith and hauing ended their worke it was méet that they should refuse to flye sealâ— their doctrine with their â—loud as they did indéede because then the â—earcitie of Preachers being holpen it was méete that the members of new conuerts should be confirmed c. Of generall preaching By the vse of generall preaching neither had Dauid bene touched by Nathan to repentance nor Herode bene touched by Iohn Baptist to griefe For he that speaketh generally speaketh to no man PREDESTINATION What Predestination is PRedestination is Gods euerlasting and vnchaungeable ordinaunce going in order before all the causes of saluation and dampnation whereby God hath determined to bée glorified by some by sauing them of his owne méere grace in Christ and in other some by dampning them through his rightfull iudgement in Adam and in themselues And after the custome of the Scripture we call the sormer sorte the vessells of glorye and the elect or chosen that is to saye folkes appointed to saluation before the world through mercye And the other sort we call reprobates or castawayes and vessells of wrath that is to saye appointed likewise to rightfull dampnation from euerlasting either of both which GOD hath knowne seuerally from time without beginning Theo. Beza By the eternall Predestination of GOD is vnderstoode his eternall ordinaunce whereby hée hath ordeined before the creation of the worlde that which hée hath determined to doe with all men to be glorified in them as well in his mercy as in his iust iudgement In his mercy he is glorified in shewing the riches of his glorie in his vessells of mercye which are his chosen yâ— which he hath prepared to glory in the iust iudgement he is glorified in shewing his wrath and giuing to vnderstanding his power after that he hath endured in greate patience the vessells of wrath prepared to perdition P. Viret I thinke it best with this definition to begin with that that the Logitians call Quid nominis what the worde signifieth The Grecians call Predestination Oûproris non of this Uerbe Cûporitas which signifieth to determine and appoint before For Oros is Terminus that is a bande or limit Wherefore the elect are seperated a sunder from them that are not elect the Latine men call it Praedestinatio For Destinare is nothing else but firmely to determine and constantly to appoint anye thing in the minde or by some firme decrée of the minde to direct anye thing to some one end But Predestination which wée speake of maye bée taken two manner of wayes either as touching the bringing of it to the effect as that Paule going to Damascus was conuerted to Christ and by that
iugling violence and most naughtie fashions T. M. How the Priests office ought not to be despised for the vice of the Priest When thou séest an vnworthye Priest slaunder not the Priesthood For thou oughtest not to condemne the thing but him that euill vseth a good thing Sith Iudas also was a traytour howbeit for this the other Apostles is not accused but the minde of him neither is it the fault of the Priesthoode but of the euill minde And thou therefore blame not the Priesthoode but the Priest that vseth euill a good thing For if one dispute with thée and say Séeest thou yonder Christian aunswere thou But I speake not to thée of the personnes but of the things or els how many Phisitions haue bene made slaughter men and haue giuen poyson for remedies and yet I despise not the Art but him that euill vseth the Arte. How many shipmen haue guided euill their ships yet is not the Arte of sailing euill but the minde of them If the Christen man be wicked accuse not thou the profession of the Priesthood but him that euill vseth a good thing I. Bridges How all men be Priests There is no man almost of the faithfull saith Augustine that doubteth but that the Priesthood of the Iewes was a figure of the princely Priesthoode to come which is now in the Church wherein all they be consecrated which doe belong to the body of Christ the chiefe and true Prince of Priests For now all men be annoynted whereas at that time Kinges and Priests were so onely And whereas Peter writing to christen people called them a royall Priesthood he declared y◠both the names of them did agrée vnto that people vnto whom y◠same annointing did belong In another place he saith From which time saith he those which doe beleeue be cleansed by the sanctifieng of that Baptime they be annoynted not some as it was before in the law but all for Prophets Priests and Kings By the example of the which annoynting we be admonished what manner of folkes we ought to be that our conuersation be not lesse holy then our annoynting is For from the Sacrament of this annoynting both the word of the name of Christ and all Christians that is to say such as beleeue in Christ is descended and deriued which name is naughtely and vaine applied vnto him which doth not follow Christ. And Origen saith As many saith he as be annoynted with the holy Oyntments bée made Priests like as Peter sayd to all Churches You bée a chosen sort a royall Priesthood a holy people you be therefore a Priestly kinde therefore you repaire to the holy places And Beda vpon the first Epistle of Peter Whereby saith he he doth most manifestly admonish vs that whereas we be of our selues an holy Priesthood we may be builded vpon the foundation of Christ therefore he calleth euery Church an holy Priesthoode which name of office the house of Aaron had euer in the lawe for surely we be all of vs members of the high Priest and wée be all marked with the Oyle of gladnesse And Hierom vpon the Prophet Malachy saith We be all the priestly and royall kinde which being baptised in Christ doe beare the name of Christ. These be the saiengs of those Doctors by whose testimonies it is approued that the same which is mentioned of the Priesthood of the new Testament in the places before rehearsed doth pertaine vnto all Christen persons that therfore we be all Priests Muscu fol. 251. In the new Testament Priests be called by this word Sacerdotes y◠is to say I thinke Sacrificers And thus as Christ was called Rex Sacerdos King Priest so be all true Christen men in the new Testament as is testified Apoc. 1. 5. 6. by Christ made Kings and Priests The words of the Apoc. be thus To Iesus Christ which hath loued vs and washed vs from our sinnes through his bloud made vs Kings Priests vnto God euen his Father vnto him be glory and rule for euer and euer Amen Thus saith Iohn speaking of all Christen people In like manner it is said 1. Pet. 2. where he writeth to the Christen men You quod he be a chosen generation a Regall Priesthood an holy people S. Bede expounding the same shall testifie plainly with me And S. Austen I wote wel in diuers places that all Christen men be so called Regale Sacerdotium And likewise doth Faber in his Commentaries vppon the same place Whosoeuer looketh vpon the treatise called Vnio dissidentium shall finde a multitude of auncient Fathers saiengs declaring the same Lambert in the bo of Mar. fol. 1268. How to know a true Priest To take a Priest for a Sacrificer for sinne is iniurious to Christ and we know none such in the new Testament for that Priesthood must néedes ende with the law of Sacrifice But to take a Priest as Malachy doth The lippes of the Priest shall kéepe knowledge and they require the lawe at his mouth for he is the Angell and the Minister of the Lord of Hostes. Héere finde we a better mark then the beasts marke or the flesh marke◠that is to say knowledge whereby onely he doth the message of his Lord and master and instructeth his Shéepe in the lawe of God By this marke are true Priests tried and knowen A. G. fol. 199. How the Priests are forbidden to be at the death of any of the people A Priest shall defile him at the death of none of his people ¶ The Priests be warned that they shal not come at the common wakings lamentations of the dead lest they should therby be the more vnapt to doe sacrifices wherevnto they wer properly appointed and least they should by their wéeping giue an occasion to destroy the beleefe of the resurrection of the dead T. M. How the Priests eate the sinnes of the people And they eate vp the sinnes of my people ¶ To wit the Priest◠seeke to eate the peoples Offerings and flatter them in their sinnes Geneua Of Priests mariage ¶ Looke Mariage How the Priesthood is translated S. Paule saith that forasmuch as the Priesthoode is translated no remedy the lawe must also be translated Paule indeuoureth none other but to declare that lyke as the Priesthoode is now translated from the Tribe of Leuy to Christ and his spiritual generation◠which are Priests after the order of Melchisedech so must the lawe also be translated that is to say the Ceremoniall law which prescribeth vnto the Leuites the kinde and order of their sacrifices must now be translated altered For Moses prescribeth nothing to this Priesthood that is after the order of Melchisedech The Priests of this order must follow the example of their first and chiefe Priest Iesus Christ who offered vp his owne body and none other sacrifice so must we if we be Priests of that order offer vp our bodies a lyuely and acceptable sacrifice vnto
man may there choose a conuenient remedie for his disease Basil vpon the first Psal. I. Northbrooke In the word of God is plentie for the strong man to eate there is inough for the childe to sucke There is also milke to drinke wherwith the tender infants of the faithfull be nourished and strong meats wherwith the lustie youth of them that is perfect may receiue the spirituall increasement of holy vertue Fulgentius in his Sermon of the confessours I. Northb. Nothing can deceiue them that search the holy Scriptures for that is the candle whereby the theefe is spied Theophilactus of Lazarus I. N. The Scripture is a flud wherin the little lambe may wade and the great Olyphant may swimme Gregorie in his Epistle to Leonard I. N. The Scriptures are easie to the slaue to the husbandman to the childe and to him that may séeme to be verye simple of vnderstanding Chrisost. in his first Homil. vpon Mat. How Christ and the Church are learned in the Scriptures In the Scriptures we haue learned Christ In the Scriptures we haue learned the Church These Scriptures wée haue commonlye and why doe wee not commonlye retaine both Christ and the Church in them August Epist. 166. Against them that finde fault that the Scriptures be darke The holy spirit hath so nobly and wholesomely tempered the holy Scriptures that he might with the easie places of it serue the greedy hunger of men and with the dark places to take away the loathsomenesse For there is no point almost found in the darknesse of it which is not plainely spoken in some other place Whereby saith Musculus it is manifest inough that if any thing be spoken darkly in some place of the Scriptures the light of it must be sought ought of those places where the matter is more plainly expressed c. Mus. fol. 151. Where things are more plainely vttered in the Scriptures there must we learne how they are to be vnderstood in darke places August li. 83. quest Let vs come saith Chrisostome to the leuell and marke of the holy Scripture which doth expound it selfe And by and by after The sacred Scripture expoundeth himselfe and suffereth not the hearer for to erre Chrisostom in his 2. chap. Gen. Homil. 13. In the Scriptures are all things needfull for our saluation The holy Scriptures béeing inspired from God are sufficient to all instructions of truth Athanasius against the Gentiles Not all things the the Lord Iesus did are written as the Euangelist witnesseth For the Lord both did sayd many things that are not written but these were chosen out to be written which séemed sufficient for the saluation of the vnbeleeuers Augustin to the Bre. in the wildernesse in his 49. treatise vppon Iohn Whatsoeuer is required for our saluation is already conteined in the holy Scriptures He that is ignoraunt shall finde there what he may learne He that is stubburne and a sinner may finde there scourges of the iudgement to come the which he may feare He that is troubled may finde ioyes and promises of euerâ—asting lyfe through the beholding of which he may be stirred to good works Chrisost. in his 19. Homil. vpon Math. Reade the Scriptures wherein ye shall finde fully what is to be followed and what is to be auoided not all thinges that our Lorde Iesus did are written c. As before is sayd Augustine to the brethren in c. For as much as Christ himselfe hath not reuealed these things which of vs will saye they bée these or these For who is there either so vaine or so rash who notwithstanding hée speaketh the truth to whome he lysteth and what he lyâ—teth will affirme without anye testimonie of the Scriptures that these be the things that the Lord would not then open Augustine in the. 96. treatise vpon Iohn If there be anie thing néedfull to be knowne or not to bâ—e knowne we shall learne it by the holy Scriptures if we shall néed to report a falsehood we shal fetch it out from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lacke that ought to be taught or learned we shall also learne it out of the same Scriptures Chrisost. vpon the. 2. of Tim. the 3. chap. Lyke as in a Merchaunts ship are carried diuerse things necessarie for mans lyfe So in the Scriptures are conteined all things néedfull to saluation Lyra vpon the last chap. of the Prouerbs How holy Scripture is to be read Now to the intent that the reading of holy Scripture may be to our profite we must applye our selues to it not onelye thankfully and reuerently but also with great sobernesse and pure affection ioyning prayer therevnto also For God reuealeth his mysteries out of heauen Dan. 2. 18. He giueth vnderstanding to the lyttle ones Psal. 119. 130. according also as Christ teacheth Mat. 12. 25. Notwithstanding for as much as it is not giuen to all men to read holy writ ther is expresse mention made of hearing which ingendereth faith by the effectuall working of yâ— holy Ghost in mens harts for fayth commeth by hearing and hearing by the word of God Rom. 10. 27. Marl. vpon the Apoc. fol. 6. ¶ Looke Search Of the ignoraunce and knowledge of Scriptures Ignoraunce of the Scriptures sayth Saint Hierome is the mother and cause of errours And in an other place he saith the knowledge of the Scriptures is the food of euerlasting life Hierom. in the. 23. of Math. How by the Scriptures all doubts are tried Consider in what daunger they be that haue no care to read the holy Scriptures for by the same Scriptures only the iudgement of this triall must be allowed Origen in his â—0 boo 16. chap. to the Rom. Neuer moue question héereof but onely learne of the holy Scriptures For the onely proues that ye shall there finde are sufficient to proue the Godhead of the holy God We must needes call to witnesse the holy Scriptures for our iudgements and expositions without these witnesses they carrie no credit Origen in his first Homely vpon Ieremy We must read the Scriptures with all dilligence and bée occupied in the lawe of the Lord both day night yâ— we may become perfect exchangers be able rightly to discerne what money is lawfull and what is counterfait Hierom. in his 3. b. and. 5. chap. to the Ephe. I require the voice of the shepheard read me this matter out of the Prophets read me out of the Psalmes read it out of the lawe read it out of the Gospels read it out of the Apostles August in his booke of Pastors the. 14. chap. Neither will I alleadge the Councell of Nice against you nor shall you alleadge the Councell of Arminium against mée By the authoritie of Scriptures let vs weigh matter with matter cause with cause
reason with reason August contra Maxi. li. 3. chap. 14. More weightie is the doctrine of the Scripture and the Prophets then of such as be raised from the dead doe report any thing or if an Angell descend from heauen As for the things they talke they be but seruants that speake them but whatsoeuer the Scripture vttereth the Lord hath spoken it The Lord therfore doth teach vs that we should thinke credit shuld be rather giuen vnto the Scriptures then to all other things Chrisost. de Lazaro concione 4. No man will giue héede to the Scriptures for if we did consider them we shuld not onely not fall into â—rrours our selues but also thereof deliuer other that are deceiued and put them from perill Chrisost. in Epist. ad Heb. Homil. 8. Let vs not bring deceitfull ballances wherein we may weigh whatsoeuer we lust at our owne discretion saieng this is heauie this is light but let vs bring the heauenly ballance of the holy Scripture as from the treasure of the Lord therin let vs weigh what is of more weight Hierome causa 24. quest chap. 1. non adfera How Christ ouercommeth Satan with Scriptures Iesus sayd vnto him it is written againe ¶ Christ woulde not ouercome Satan by his diuine and almightie power but with the Scriptures and word of God to teach vs by his own example to fight against Satan with the holy sacred Scripture which are our heauenly armour the word of the spirit Beza How this place following is to be vnderstood Among the which some things are hard to be vnderstoode c. ¶ That is to say among the which things for he disputeth not héere whether Paules Epistles be plaine or darke but saith that amongest those things which Paule hath written off in his Epistles and Peter himselfe in these two of his owne there are some things which cannot be so easily vnderstood and therfore are of some drawne to their owne destruction that hée saith to make vs more attentiue and dilligent and not to remoue vs from reading of holy things For to what end should they haue written vaine speculations Beza ¶ As no man condempneth the brightnesse of the Sunne because his eyes is not able to susteine the cleerenesse thereof so the hardnesse which we cannot somtime compasse or perfectly vnderstand in the Scriptures ought not to take away from vs the vse of the Scriptures Geneua Of them which say that Scripture hangeth vpon the iudgement of the Church I know saith Caluine that they haue commonly the saieng of Augustine where he sayth he would not beléeue the Gospel saue that the â—uthoritie of the Church moued him therevnto But â—ow vntrue and cauillously it is alleaged for such a meaning by the whole tenour of his writing it is easie to perceiue He had to doe with the Maniches which desired to be beleeued without gaine saieng when they vaunted that they had yâ— truth on their side but proued it not Now Augustine asketh them what they would doe if they did light vpon a man that would not beleeue the Gospell it selfe with what manner of perswasion they wold drawe him to their opinion Afterward he saith I myselfe would not beleeue the Gospel c. saue yâ— the authoritie of the church moued me therto meaning yâ— he himselfe when hée was a straunger from the faith could none otherwise be brought to embrace the gospell for the assured truth of God but by this the he was ouercome by the authoritie of the Church And what meruaile is it if a man not yet knowing Christ haue regard to men Augustine therfore doth not there teach yâ— the faith of the godly is grounded vpon the authoritie of the Church nor meaneth that the certeintie of the gospel hangeth theron but simply onely that there should be no assurednesse of the gospell to the Infidels wherby they might be won to Christ vnles yâ— consent of the church did driue them vnto it And the same meaning a little before he doth plainly confirme in this saieng When I shal praise yâ— which I beléeue scorne the which thou beléeuest what thinkest thou méet for vs to iudge or do but the we forsake such men as first call vs to come know certeine truths after commaunded vs to beléeue things vncerteine And that we follow them that require vs first to beléeue that which we are not yet able to sée that being made strong by beléeuing we may attainâ— to vnderstand the thing that we beléeue not men now but God himselfe inwardly strengthening giuing light to our minds These are the very words of Saint Austen Caluin 1. booke chap. 7. Sect. 3. The Papists say it must be vnderstood after the interpretation of the Church of Rome which is false When the Apostles bad vs trie the spirits whether they be of God or no meant he trow ye we shuld trie them according to the testimony of the Church of Rome When the men of Thessalonica tried the Apostles doctrine whether it wer true or no Asked they yâ— iudgement of the Church of Rome c. Deering Obiection How is the word of God and the Scriptures knowne but by the Church Aunswere The Church was and is a meane to bring a man more spéedely to know the scriptures and the word of God as was the woman of Samaria a meane that the Samaritanes knew Christ but as when they had heard him speake they sayde Now we know that he is Christ not because of thy words but because we our selues haue heard him So after we came to the hearing and reading the Scriptures shewed vnto vs and discerned by the Church we doe beleeue them and know them as Christs shéepe not because the Church sayth they are the Scriptures but because they be so being assured therof by the same spirit which wrote and spake them Bradford in the booke of Mar. fol. 1794. When the Scriptures was in English ¶ Looke Bible Of the burning of Scriptures ¶ Looke Herode SEA Of the diuerse names giuen to this Sea OUer the sea of Galile ¶ This is a lake which is called in the Scripture the sea or lake of Ginnereth which some interpret the sweete sea is called of the Gréeks Genezar or Genazareth Of this Iosephus maketh mention in his third booke of the war of the Iewes 18. chapter S. Iohn calleth it the sea of Tiberias because the citie of Tiberias so called of Herode the Tetrach for the honour of Tiberius Caesar bounded vpon the East part of the same Wherefore by this portion the Euangelist doth more plainly describe the place whither Christ went For the whole lake was not called the sea of Tiberias but onely that part which lay more to the shore vpon the which Tiberias was scituate Marl. fo 188. What the Sea of Glasse signifieth As it were a Sea of Glasse ¶ The Hebrues betoken all manner of
How many Sects are layde to Luthers charge Fredericus Staphilus sheweth in his Apology that out of Luther haue sprung three diuerse heresies or Sects The Anabaptists the Sacramentaries and the Confessionists otherwise called the Protestants And that the Anabaptists be diuided into sixe Sects The Sacramentaries into eight and the Confessionists into twentie Which all be laide to Luthers charge and for suffering the rude and rash people to haue the Scriptures in their owne tongue Aunswere At the first preaching of the Gospell by the Apostles of Christ and other holy Fathers there grew vp immediatly with the same sundrie sorts of Sects to yâ— number of 90. as they are reckoned in perticular by S. Augustine all flowing out of one spring all confessing one Gospell and all knowne by the name of Christ. Besides that the very Apostles and other holy fathers hath séemed to be diuided by some discention among theÌ„selues as Peter froÌ„ S. Paule S. Paule from Barnabas S. Cipriane froÌ„ Cornelius S. Augustine from Hierome S. Chrisostome from Epiphanius and so forth Now if Staphilus had ben in the primitiue church séene all these hot and troublesome discentions doubtlesse as he saith now all these diuersities sprung from D. Luther so would he then haue said all these former diuersities and formes of heresies sprang onely from Christ and so haue concluded as he doth now that the rude and rash people should in no wise be suffered to read the Scripture SECVNDIANI What they were SEcundiani of secundus together with Epiphanes and Isidorus taught the lyke with Valentinus in lyfe they were beastly all women among them were common They denyed the resurrection of the flesh Epiphan herees 32. SEE OR SELING What is meant by seeeing in this place And I turned me about to sée the voice that spake to me ¶ After the Hebrue phrase to sée is put for to vnderstande or to heare for a voyce is not séene but heard So read we in Moses the people sawe the voice Ex. 20. 18. vnlesse any man had leuer to referre this saieng vnto him yâ— vttered the voice as if Iohn should say I turned me about to see him that vttered this great voice so as the effect should be put for the cause Marl. vpon the Apoc. fol. 20. How the people sawe God And sawe the God of Israel ¶ They sawe God that is they knew certeinly that he was there present and they sawe him as in a vision not in his godly nature but as it were by a certeine reuelation T. M. And they sawe the God of Israel As perfectly as their infirmities could behold his maiestie Geneua How the iust shall see God They which are not delighted with craft deceit but walke godly purely and sincerely among men which also adioine theÌ„selues with a sincere and feruent minde vnto Christ such I say shall see God that is first they shall be endued with the perfect knowledge they shall vnderstand his will and minde last of all they shall haue euerlasting life when they shal behold him not in darke speaking of faith but face to face with his holye Angels Marl. vpon Math. fo 79. SEEDE How the seede of the righteous man is said to inherit the earth ANima eius in bonis demorabitur semen eius heriditabiâ— terram His soule shall long inioye good things and his séed shall inherit the earth ¶ This is not a generall warrant that euery good man shall haue good children which shall inioye and inherit their Fathers land For we read in Scripture of many good Fathers which haue had children some foolish some godly Isaac the holy Patriarke had to his sonnes Iacob the vertuous and Esau the scapethrift King Ezechias was a noble and a godly king of Iuda whose sonne Manasses was a murtherer of the Prophets of God and a cruell shedder of innocent bloud Salomon excelled in wisdome whose son heire named RoboaÌ„ was a rash and a foolish man And on the other â—ide Amon was a wicked Idolater but Iosias his sonne was a noble vertuous and a most excellent king wherefore we cannot certeinly conclude that the words of the Prophet when he sayth The soule of that man which feareth the Lorde shall long inioy good things and his séede shall inherit the earth that euery good man shall haue good children which shall inioy and inherit their fathers land but the meaning is this By the vertuous or righteous mans séede ye must not vnderstand his naturall séede but his spirituall séede his spirituall seede are all those which doe followe his godly steppes of liuing All that his séed which doe labour to liue a godly lyfe and study with all reuerence and feare to please the Lord all that séede shall long inioy good things c. Ric. Turnar How the field may not be sowen with mingled seede and what it meaneth Let none of thy cattell gender with a contrarie kinde neither sowe thy field with mingled seede ¶ Cattell may not gender with a contrary kinde against the order of nature much lesse reasonable creatures made to the Image of God as men and women The field may not be sowen with mixt séed that is our déede and words may not be mingled with hypocrisie neither may our garments be made of lynnen wollen that is we may not mingle false doctrine with true or shew a carnall lyfe vnder pretence of religion Tho. Mathew Thou shalt not sowe thy vineyard with diuerse kindes of séedes c. ¶ The tenour of this lawe is to walke in simplicitie and not to be curious of new inuentions Geneua SEEKE The meaning of this place following THey shall séeke me early but they shall not finde me ¶ Because they sought not with affection to God but for ease of their owne griefe Geneua They seeke me that hitherto haue not asked for mée ¶ Meaning the Gentiles which knewe not God shoulde seeke after him when he had moued their heartes with his holye spirit Rom. 10. 20. Geneua What it is to seeke after God Oâ— séeke after God ¶ To séeke after God is at no haÌ„d to séeke our owne in any thing but both to doe and suffer all things to the glory of God profit of our neighbour to denie our selues and all ours and become the seruants of all men and this is the especiall point of godlynesse against which no man striue more stifly then the bloud thirstie and deceitfull which thinke they séeke God and séeke themselues T. M. That would vnderstand and séeke God ¶ Whereby he condemneth all knowledge and vnderstanding that tendeth not to seeke God Rom. 3. 10. Geneua SELAH What this word Selah signifieth SElah signifieth a lifting vp of the voice It admonished the singers of the Psalmes to sing out in their highest tune because the matter of that part of the Psalme where that word is found was especially to be hearkened vnto and to be considered
¶ This word Selah after Rabikim was a signe or token of lifting vp the voice also a monition and aduertisement to enforce the thought minde earnestly to giue héede to the meaning of the verse vnto which it is added Some will that it signifie perpetually or verily T. M. ¶ Selah heere signifieth a lifting vp of the voice to cause vs to consider the sentence as a thing of great importance Geneua ¶ Concerning this word Selah the interpretours agrée not among themselues Some vpholde it to be a marke of affirmation to signifie as much as truely or verely or so be it Other take it for time without end Howbeit forasmuch Salal signifieth to lift vp the opinion of those is allowable which thinke yâ— by this word is betokened yâ— lifting vp of the voice in tune Neuerthelesse it is to be vnderstood therwithall that the notes of singing were applyed to the meaning of the matter And so the tune aunswered the thing or the matter that it was set vnto Caluine vpon the. 3. Psal. SEALE The opening the. 7. Seales and the meaning thereof THe opening of the first seale telleth the state of the Church in yâ— time of the preaching of Christ and of his Apostles For the first beast that is the Lion gaue his voice that â—etokeneth the preachers of Christs resurrection and of his ascention for then yede out a white horse and he that sate vpon him had a Bowe in his hande and he yede out ouercomming to be ouercome By this white horse we vnderstand the cleane lyfe and conuersation that these preachers had and by the bow their true teaching pricking sorrow in mens heartes for ther sinnes without flattering And they went out of Iewrie yâ— they commen off ouercomming some of the Iewes and making them to leaue the trust that they hadden in the olde law and to beléeue in Iesus Christ and shewen his teaching And they wenten out to the Paynims shewing to them that their Images were no Gods but mens workes vnmightie to saue themselues or any other drawing them to the beléefe of Iesus Christ God man In the opening of the second seale ther cryed the second beast that is a calfe that was a beast wonted to bée slaine and offered to God in the olde lawe This sheweth the state of the Church in the time of Martirs that for their stedfast preaching of Gods true lawe shedde their bloud that is signified by the redde horse that went out at this second opening this estate beganne at Nero the cursed Emperour and dured till the time of Constantine the great that endued the Church For in his time many of Christs seruauntes and leaders of Gods flocke were slaine For of 32. Bishoppes of Rome that were betwéene Peter and Siluester the first I reade but of foure but that they were Martirs for the lawe of Christ. And also in the time of Dioclesian the Emperour the persecution of the Christian men was so great that in thirtie dayes were slaine two and twentie thousand men and women in diuerse countries for the lawe of God The opening of the third seale telleth the state of the Church in time of Heretikes that beth figured by the blacke horse for false vnderstanding of holy writ for that cried the third beast that is a man for at that time was it néede to preach the mysterie of Christs incarnation and his passion against these Heretikes that â—elden misse in these pointes Howe Christ tooke verye mankinde of our bodye him béeing God as hée was before and his mother béeing maide before and after The opening of the fourth seale telleth the state of the Church in the time of hypocrites that beth by signified the pale horse yâ— beth signes of penance without forth to binde the people And he yâ— sate vpoÌ„ the horse his name was Death for they should slay Ghostly them that they leden and teacheth to trust vppon other thing then God And hell followeth him for hell receiueth thilke that those destinieth At that time shal it néede that the fourth beast that is the Eagle make his crie that flyeth highest of foules to reare vp Gods Gospell to praise that lawe aboue other least that mens wit and their traditions ouergrow and troden downe the lawe of God by enforming of those hypocrits and that is the last state that is either shall be in the Church before the comming of the great Antichrist The opening of the fift seale telleth the state of the Church that then shall follow and the desire that louers of Gods law shuldeth haue after the end of this worlde to be deliuered of this woe The opening of the sixt seale telleth the state of the Church in time of Antichrists time the which state ye may know to be in the Church when ye séeth fulfilled that Saint Iohn prophesieth to fall on the opening of this seale where he saith thus After this I sawe foure Angels standing vpon foure corners of the earthâ— holding the foure windes of the earth that they blowne not on the earth ne vpon the sea ne vpon any tree These foure Angels be the number of all the diuels ministers that in that time shalleth in the pleasance of the Lord Antichrist stop the foure windes that beth the foure Gospels to be preached and so let the breath of the grace of the holy Ghost to fall vppon men mourning for sinne casting them to amendement and to other that woulden increase in vertues either vpon perfect men What is there after this to fall but that the mysterie of the seauenth seale be shewed that he come in his own person That Iesus Christ shall sleye with the breath of his owne mouth when the fiend shall shew the vttermost persecution that he and his seruants may doe to Christs lims that shall be the third warning that the world shall haue to come to the dreadfull iudgement c. This is drawne out of a Sermon in the booke of Martirs preached in the yere of our Lord. 1389. and in the daies of king Henry the fourth by Richard Wymbeldon fol. 653. The meaning of this place following Whom God the Father hath sealed ¶ That is whom God the father hath distinguished from all other men by planting his owne vertue in him as though he had sealed him with his seale that he might be a lyuely pattern and representer of him and that more is install him to this office to reconcile vs men vnto God and bring vs to euerlasting lyfe which is onely proper to Christ. Beza ¶ Sealed that is he hath put his marks of the Holy ghost which testifieth with miracles what he is Tindale ¶ Sealed For when he appointed him to be the Mediator he set his marke and seale in him to be the onely one to reconcile God and man together Geneua SELEVCIANI What the opinions of these heretikes were
and that the last of them were in his time August li. de haer SEAVEN How the number of seauen is taken in Scripture IOhn to yâ— 7 churches yâ— are in Asia ¶ The churches yâ— were at that time in Asia were estéemed to excell almost all the Churches of the whole world both in multitude of people in holinesse of life according as it is to be séene in the Acts of the Apostles and in Paules Epistles Now although that by the name of Asia is ment the lesser Asia which is the third part of this world yet not withstanding by these seauen Churches by the seauen Bishops of them are easily vnderstood al other Churches and all Curates of the whole world According as by the number of seauen the Scripture doe commonly betoken a generalitie or an vniuersalitie Lyke as in these texts where the number of seuen is put indefinitely or vncertainly Untill the barren woman haue borne seauen Children that is to say many children 1. Reg. 2. 5. Also seauen women that is to say many women shall take holde vpon one man Esay 4. 1. Marl. vpon the Apoc. fol. 7. This number seauen importeth a great and as it were an infinite quantitie And héere ye sée why it is said in yâ— Prouerbs that the righteous falleth seauen times a day and riseth again True it is that some men vnderstand this to be ment of sinning but Salomon speaketh onely of the mischaunces we fall into for we be beaten with many roddes one while there commeth some disease another time some other aduersitie Now some man shall trouble vs anone another shal do vs some wrong Ye sée then the falls which godly children fall into Some stande of holding them vp with strong hand it séemeth that he letteth them tumble downe like little babes that haue no strength But what When we be so fallen God doth alway releeue vs and specially as he saith in another place he will laye his hand vnder vs and will not suffer vs to fall ouer hard Cal. vpon Iob. fol. 99. A iust man falleth seauen times and riseth againe ¶ That is he is subiect to many perills but God delyuereth him Geneua What the seauen Angells doe signifie And I saw the seauen Angells stand before God ¶ These seauen Angells be manie Antichrists and these mightie that do harme to the faithfull and hinder the Gospell but Iesus Christ standeth at the Altar with the Oblation of his body for the faithfull Sir I. Cheeke ¶ And I saw saith S. Iohn seauen Angells standing before the maiestie of God which signifieth the preachers of his word for the seauen seuerall times of the seauen seales opening to euery seale corresponding an Angell For all that the preachers hath done from the beginning of the Gospell to the time of this last seale opening shall then appeare at once In that day saith Esay the Trumpet shal be blowen they that were lost shal come from the Assyrians the scattered â—tock shal come from Aegypt and worship the Lord in Hierusalem Bale SEAVENTIE INTERPRETERS Of their translating of the olde Testament out of Hebrue into Greeke THe seauentie Interpreters at yâ— request of Ptolomeus king of Aegypt translated the olde Testament out of Hebrue into Greeke 275. yere before the incarnation of Christ. And wheras some hath reported and beléeued that these 70. Interpreters being diuided into 70. Cellulas that is lyttle studies or sundry lyttle Chambers at the Citie of Alexandria should all translate one way is a lye saith S. Hierom For neither Aâ—stias that was a man learned and a Writer euermore learned at Ptolomeis hand did neuer note no such miraculous thing by them No nor yet Iosephus which being a most diligent 〈…〉 riographer and also a Iewe borne of whom it is not lyke yâ— he would haue hid the praise of his Countrey-men yet did he neuer in no part of his 20. bookes that he wrote in Grâ—ke De Antiqâ—itatibus Iudaicus make mention of any such miraculous interpretation yâ— the 70. Interpreters should make But Aâ—stâ—des also Iosephus is contented to write to grant yâ— the 70. Interpreters being gathered together in one large lodging or Chamber In vna basilica did conferre togethers so made a volume a worke in Gréeke of the Bible that they translated out of their owne countrey speach the Hebrue tongue Thus they write of them and this I thinke to be true saith S. Hierome This is drawen out of the Preface which S. Hierome made to the 5. bookes of Moses wherin S. Hierom doth reproue the 70. Interpreters of errour for omitting certaine text of scripture which were in the Hebrue veritie and also alleadged of the Euangelists and for adding in their Translation more then was found in the Hebrue veritie Also he reproueth those which saith there is no Hebrue veritie nor no credite to be giuen to the Hebrue tongue but rather to our Latine Bibles The Preface is notable which beginneth on this wise Desiderij mei c. These words Respice in me which be added in our Latine Psalters are not found in the Hebrue veritie for S. Hierom in the second Apologie yâ— he wrote answering vnto the rayling of Ruffinus finding great fault with Saint Hierome for his enterprising to translate the olde Testament saith expresly that these words Respice in me wer added only by the 70. Interpreters and were not in the originall text of the Hebrue veritie Ric. Turnar SEVERVS Of his hereticall opinions SEuerus an Eucratite of whom Seueriani maintained the opinions of Tatianus adding therevnto of his owne reuilyng Paule reiecting his Epistles and denieng the Actes of the Apostles He said that a woman was of the Diuell and that man from the girdell vpward was of God and beneath of the diuell Epiphan haeres 45. Euseb. li. 4. cap. 27. SHADOVV ¶ Looke Wing SHAME What shame is SHame is an affection which springeth by reason of some filthinesse and it may be either a feare or els a griefe for if a man be afraid least of that which he doth or which he taketh in hand should happen any dishonestie vnto him hée is made ashamed as we see happeneth in young men which when they are either demaunded or hidden to do any thing they blush because they are afraide least they shoulde not aunswere aptly or should not be very able to doe that thing which they are bidden to doe But if an olde man or a young man be putte in remembraunce of any thing which seemeth not to be well done they blush because of the sorrow of the dishonestie whereinto they sée themselues to haue incurred Pe. Ma. vp the Ro. fo 156. How and whereof shame came first Shame came of disobedience and breaking of the commaundement of God for when Adam his wife had eaten of yâ— fruit which Adam was forbidden to touch their eyes were so opened that they sawe themselues both naked at the which sight they were
so ashamed that they hid themselues from the presence of God and founde the meanes to couer their nakednesse with Figge leaues SHAPE OF GOD. What it is to be in the shape of God WHich being in the shape of God ¶ To be in the shape of God is to be equall with God in all things yea to be a very naturall God which thing we ought to vnderstande of Christ which being a true naturall God did for our saluation take vpon him the shape of a seruaunt that is to say vouchsafe to be borne a very naturall man being in all things lyke vnto vs sinne onely being excepted Sir I. Cheeke If Christ being very God equall with the father laid aside his glory and being Lord became a seruaunt willyngly submitted himselfe to most shamefull death shall we which are nothing but vile slaues through arrogancie tread downe our brotheren and preferre our selues Geneua SHAVE ¶ Looke Woman taken in warre Wherefore Hanon shaued the beards of Dauids Ambassadours ANd shaued theÌ„ cut off their garments by yâ— halfe ¶ They shaued off the halfe of their beards to put them to shame villanye whereas the Ambassadours ought to haue bene honoured and because the Iewes vsed to weare side garments and beards they thus disfigured them to make them odious vnto others Geneua ¶ Looke Sion SHEEPEFOLD ¶ Looke One sheepefold SHEPHEARD The opening of these places following WHich is not the Shepheard neither the Sheepe are his owne ¶ These words containe some difficultie for if they are not shepheards in the church of Christ whose shéepe are none of their owne there shall be neuer a Pastour in the church but Christ onely What meaneth then the Apostles to saye God hath ordeyned some in the Church to bée Apostles some Euangelists and some Shepheardes and Teachers Also Christ said to Peter Féede my shéepe for he is the Pastour which féedeth and he is the teacher which teacheth Peter therefore was a shepheard although he fed none of his owne but the shéepe of Christ. But let vs remember that they which are guided by the spirit of God they count that their owne which belongeth vnto the head not to vsurpe power vnto themselues but faithfully to keepe that which is committed to his charge For he which is truly ioyned vnto Christ will neuer accompt that to be none of his owne which hath bene so deare vnto him Marl. vpon Iohn fol. 369. Their shepheards haue caused them to goe astray c. ¶ Their Gouernours and ministers by their examples haue prouoked them to Idolatry Geneua ¶ Looke Nahum 3. 18. Woe be vnto the shepheards of Israel that féede themselues should not the shepheard féede the flocke ¶ By the Shepheards he meaneth the Kings and Magistrates Priests Prophetsâ— Ye seeke to enrich your selues by their commodities and so spoyle their riches and substaunce But the office dutie of a good shepheard is to loue and succour his flock and not to be cruell towards them Eze. 34. 4. The propertie of a good shepheard For now we liue if we stand fast in the Lord. ¶ A good shepheard doth alwaies count the welfare and prosperous estate of Christs flock to be his owne For while it goeth well with the congregation it goeth wel with him also But if he seeth yâ— church to be in any peril or weaknes then he is werie of his ownâ— life he can haue no ioye Who is weake saith S. Paule I am not weake who is offended I burne not This affection is not in them that seeke their owne lucre or their owne glory Beza Of the restoring of good shepheards For I will deliuer my sheepe from their mouths c. ¶ By destroieng the couetous hirelings and restoring true shepheards whereof we haue a signe so oft as God sendeth true preachers which both by doctrine and lyfe labour to féede his shéepe in the pleasaunt pastures of his word Geneua Of the outward gouernment of a foolish shepheard Take to thée yet the instrument of a foolish shepheard ¶ Signifieng yâ— they shall haue a certain kinde of Regiment outward shew of gouernment but in effect it shuld be nothing for they should be wolues and deuouring beasts in stéede of Shepheards Geneua Of the sword that should come of the shepheards Arise O sword vpon my shepheards c. ¶ The Prophet warneth the Iewes that before this great comfort should rise vnder Christ there should be an horrible dissipacion among the people for their gouernours and Pastours should be destroyed the people should be as scattered shéepe and the Euangelist applyeth this to Christ because he was yâ— head of all Pastors Mat. 26. 31. Geneua Of foure kinde of shepheards One kinde there is that both teacheth well and liueth wel following the examples of the Prophets Apostles and Christ himselfe Another kinde there is that teacheth euill lyueth euill these pull downe the Temple of God with both hands The third are they which teach well and lyue euill and these what they build with their right hand they pull it down with the left and are altogether lyke to the shipwright that builded and prepared the Arke of Noe for others to be saued perished themselues There is also a fourth kind that teacheth euil and lyueth well and these through hypocrisie doe most harme of all For when the people doe gaze at the outward appearaâ—nce of their conuersation they are easely drawen to imbrace their doctrine c. Hemmyng SHEVV BREAD Wherefore it was called Shew bread SHew bread ¶ Because it was euer in the sight of the Lord. T. M. Obiection Dauid did eate of the Shewe bread notwithstanding it was forbidden Aunswere He was forced thereto by extremitie of famine He neuer decréed that it should be lawfull for all other to doe the lyke Obiection If it were necessary as by the words of S. Hierom yâ— they which would eats the Shewe bread should abstaine from their wiues how much more is it necessary that they that eate the bodie of Christ dayly as the Priests do shuld kéepe themselues chast and be altogether without wiues If they eating of the figure doe require such a cleannesse from women what shal the veritie of the thing it selfe doe Aunswere God gaue a commaundement that when the Paschall lambe should be eaten the Israelites should vse no leauened bread by the space of 7. daies and that whosoeuer did eate or keepe any in his house all that while his soule should perish from among his people now may I make mine argument after this manner If it was necessarie that they which did eate the paschall lambe should abstaine from leauened bread not onely when they did eate the Easter Lambe but also whole sixe dayes after how much more is it requisite and necessary that they which doe eate the Sacrament of the body and bloud of Christ which as ye say was figured signified and
fol. 102. 103. Who brought singing first into the West Church Saint Austen in his booke of Confessions testifieth that singing in the west Church happened in the time of Ambrose For when that holy man together with the people watched euen in the Church least he should haue béene betraied vnto the Aâ—ans he brought in singing to auoide tediousnesse and to driue away the time The iudgement of diuerse learned men concerning singing Franciscus Petrarcha in his booke De remedijs vtriusque fortunae declareth that S. Athanasius did vtterly forbid singing to be vsed in the Church at seruice time because saith hee he would put away all lightnesse and vanitie which by the reason of singing doth oftentimes arise in the mindes both of the singers and of the hearers We ought saith S. Hierome to sing to make melodye and to praise the Lord rather in minde then in voice And this it is that is sayd Singing and making melodie to the Lord in your hearts Let young men sayth he heare these things yea let theÌ„ heare whose office it is to sing in the Church that they must sing to God not in the voice but in the hart neither must their throate be annointed after the manner of game plaiers with swéete ointments that in the church singing more sit for game-players should be heard but in feare in worke in knowledge of the Scriptures ought they to sing in the Lord. Let the voice of the singer so sing that not the voice of him yâ— singeth but the wordes that are read may delight It is without doubt sayth Saint Ambrose a great incrudelitie and vnfaithfulnesse to thinke thus of the power of God that thou canst not be heard except thou criest out Let thy worke cry let thy faith cry let thy minde cry let thy passions sufferings cry let thy bloud as the bloud of holy Abel cry wherof God said to Cain the voice of thy brothers bloud crieth vnto me For he heareth in secret which maketh cleane in secret We cannot heare man except he speaketh vnto vs but vnto God not words but thoughts doe speake Guilhelmus Durandus saith that the vse of singing was ordeined for carnall and fleshly men and not for spirituall godly minded men Rat. Di. Off. Saint Gregory did greatly disalow certeine deacons of Rome in his time which when they ought by their office to haue giueÌ„ their mindes to the preaching of the Gospell and the prouision for the poore set all their pleasure on pleasaunt singing not caring how they liued afore God so that with their voices they might please the world He was therefore compelled to make a decrée that all such as be in the holy ministrie should from thence forth vnder the paine of excommunication giue their mindes no more to singing but applye themselues to the studies of the holy Scriptures and the reading of the Gospell S. Iohn Chrisostome saith on this manner It is the dutie of a deuout minde to pray to God not with the voice or with the sound of the voice but with the deuotion of the minde and with the faith of the heart Againe he sayth the crieng of the voice is not the worke in praier vnto God whome we knowe that he beholdeth the secrets of the heart but the crieng of faith the deuotion of a godly pure minde Therfore the best way to pray is to pray with hart minde spirit soule inward maÌ„ Erasmus Roterodamus expresseth his minde concerning the curious manner of singing vsed in Churches on this wise and â—aith Why doth the Church doubt to follow so worthy an authour Paule Yea how dare it be bolde to descent from him What other thing is heard in Monestaries in Colledges in Temples almost generally then a confused noise of voices but in the time of Paule there was no singing but saieng onely Singing was with great difficultie receiued of them of the latter time and yet such singing as was none other thing then a distinct and plaine pronunciation euen such as wée haue yet among vs when we sound the Lords praier in the holy Canon And the tongue wherin these things were sung the common people did then vnderstand and aunswered Amen Now what other thing doth the common people heare then voyces signifieng nothing And such for the most parte is the pronunciation that not so much as the wordes or voices are heard onely the sound beateth the eares When plaine song prick-song and descant were brought into the Church Pope Gelasius Pope Gregory the first S. Ambrose with other brought in first of all the plaine song into the Churches Antonius Guil. Durand Pope Vitalian being a lustie singer and a fresh couragious Musition himselfe brought into the Church pricke song Descant and all kinde of swéete and pleasaunt melodie and because nothing should want to delight the vaine foolish and idle eares of fond and fantasticall men he ioyned the Organs to the curious musikell Thus was Paules preaching and Peters praieng turned into vaine singing and childish plaieng vnto the great losse of time and to the vtter vndoing of christen mens soules which liue not by singing and piping but by euery word that commeth out of the mouth of God In the yeare c. 653. Theo. Basil in his b. of Reliques ¶ Looke Musicke SINGLE LIFE What the fruites of single lyfe among the Priests are NOt onely they doe not that they teach but also cruelly without mercy they lay their iniuÌ„ctions vpon others not coÌ„sidering each mans abilitie Such be they that forbidde men to marry And from that thing that is lawfully to be done driue force men to an vnreasonable purity They binde lay on heauie burdens and cause men to fall vnder them And often time we sée them that teach such things to doe contrary to their owne saiengs They teach chastitie and yet kéepe no chastitie They doe all things for the commendation of men and vaineglory that they may be séene and noted of the people And commonly they be such as loue the highest places at feasts and bankets and to be saluted and honoured in the market places of the people to be called Rabby that will be called Bishops Priests and Deacons Origen in Mat. tract 24. They refuse marriage but not lust or pleasure For they estéeme not chastitie but hypocrisie and yet the same hypocrisie they will haue called chastitie Epiphan contra Origen heraef 42. Chrisostome writeth of the vowed and chast women in his time saieng we may say saith he that marriage is a great deale better then such virginitie héereafter it were better ther were no virgins at all The name of virginitie continueth still but virginitie it selfe in their bodies is quite gone They liue more in pleasure then harlots in the stewes Ther is often and dayly running for midwiues to virgins houses This manner of virginitie of women amongest men is more
of the sword is forbidden to priuate persons He meaning Peter would haue hindered by his vndiscréet zeale the worke of God Geneua Who so sheddeth mans bloud by man shal his bloud be shed ¶ Not onely by the Magistrate but oftentimes God raiseth vp one murtherer to kill another Iohn 18. 10. Apo. 13. 10. What is meant by the two swords Behold héere are two swords ¶ They were yet so rude that they thought to haue resisted with material weapons whereas Christ warneth them of a spirituall fight wherin as well their lyfe as faith should be in daunger Geneua Put vp thy sword into thy sheath euery one that taketh the sword doth perish by the sword ¶ Héere it is vtterly forbidden all priuate reuengment but that that is done openly by authoritie of the publike Magistrate is neuer sound fault withal but that was priuate and extraordinary vengeaunce that the Apostle Peter was about to haue taken considering yâ— he was called to be a Preacher of the word of God not to be a Iudge a Captaine or a man of warre And against priuate extraordinarie reuengment is the sentence rightly pronounced Euery one that taketh the sword shall perish by the sword Bull. fol. 196. Table What is ment by the Table that Dauid speaketh of THou hast prepared in my fight a table among them that trouble me ¶ S. Hierome saith that the Prophet meaneth by the table that he speaketh of heere the Scripture wherein is founde meate méete for such as are past their fancie in Christ neede not any longer to be fedde with milke His words are these in English Thou hast prepared a table c. that I should not be nourished with milke like a child but with sound meate that is that cudding of holy scriptures with a spirituall tooth I might be able to resist the â—coward Againe he saith Thou hast prepared a table in my presence against those the trouble me A table yâ— is yâ— holy scripture Euen as after labour there is found on the Table comfort and refection so also the holy men haue by yâ— meanes of yâ— table yâ— is yâ— holy scripture consolation refection yâ— is to say saith hope charitie against those that trouble me The persecuters of yâ— church which are diuels Iewes heretikes we do in the holy scriptures finde consolation comfort against all these Hier. in Psa. 23. 4. ¶ Albeit his enimies sought to destroy him yet God deliuereth him dealeth most liberally with him in despite of them Ge. ¶ S. Austen saith thus Thou hast prepared in my presence a table that I shal not now be nourished with milke as a little childe but being made strong against them that trouble me I maye receiue greater meate ¶ Lyra expounding this verse after the letter thus Thou hast prepared a table in my presence against those c. that is to say Saule his complices And morally he saith it may be expounded thus In my presence thou hast prepared a table that is a refreshing consolation against them that trouble me with their temptations and euill men with iniuries Lyra in Psa. 23. 4. The meaning of this place following Let their table be a snare before them ¶ He desireth God to execute his iudgments against the reprobate which cannot by any meanes be turned Geneua TABERNACLE Wherefore the Tabernacle was ordeined and made so beautifull THe Tabernacle was ordeined to the intent they might haue a place appointed them to do their sacrifice openly in yâ— sight of the people and namely the Priests which waited thereon that it might be séene that they did all things according to Gods word not after yâ— Idolatry of their owne imaginations And the costlines of yâ— Tabernacle the beautie also pertaining ther vnto the they should sée nothing among the Heathen but yâ— they should sée things more beautifull at home because they should not be moued to follow them Tindale fol. 9. Wherfore it was called the Tabernacle of the congregation In yâ— Tabernacle of the congregation ¶ In the Tabernacle of the congregation so called because yâ— Israel resorted was gathered together ther at a certain appointed time or because that God resorted thether to speake with Moses his successours as before in the 25. Cha. ver 22. Nu. 7. 89. Some doe translate In the Tabernacle of couenaunt but the olde Interpreter In the Tabernacle of witnesse The Bible note How the Tabernacle was diuided There was a Tabernacle made before c. ¶ There was but one Tabernacle which was diuided into two partes with a vale being like to our Churches where a partition is made betwéene the quéere the body of yâ— Church This I haue added saith M. Chee because yâ— we shuld not think yâ— the fathers of yâ— old Testament had two tabernacles It were méete sith that at Christs death the vale of the Temple was rent in two that there shuld be no partition at all in the Temples of the Christians Sir I. Cheeke Wherefore it was called the Tabernacle of witnesse In the Tabernacle of witnesse ¶ It is called the Tabernacle of witnesse because therein was contained the couenant and witnesse where vnto that God would that the Children of Israel should trust T. M. Of the Tabernacle of Dauid And would build againe the Tabernacle of Dauid ¶ The Prophet in this place prophecied of Christs comming in the flesh which should build againe the Tabernacle of Dauid which figured Gods Church but then vtterly defaced and brought to ruine by the Phariâ—aicall Iewish superstitions The Bi. note ¶ The Tabernacle of Dauid that is the Church whereof the Temple was a figure Geneua Of the feast of Tabernacles ¶ Looke Feast TABITHA What the word doth meane and signifie TAbitha which by interpretation is Dorcas ¶ Tabitha is called Dorcas Dorcas signifieth a Roe bucke and beast of sharp sight Such a one was Tabitha in this effect that she being on earth farre from heauen did behold heauenly things and drew neere vnto heauen with godly workes The Bible note TACIANVS Of his heroticall opinions TAcian an horrible Heretike was famous which before time was a Christian disciple of Iusâ—ine the Martir This man taught yâ— matrimonie was no better thâ—n whoredome adultery He forbad also diuers kindes of meates Cooper TALENT What a Talent is A Talent of siluer the French interpreter following Budaeus doth translate sixe hundred crownes which aâ—ter the rate of 14. grotes the crowne amounteth to yâ— sum of â—â—o pounds Vd. Of a talent of fine golde ¶ This was the talent waight of the Temple and wayed 120. pound Geneua Which weyed a talent of gold ¶ That is thrée score pound after the waight of the common talent Geneua And found it the weight of a talent of gold ¶ Which mounteth about the value of 7000. and 70. crownes which is about thréescore pound weight Geneua And
set from thence foure hundred twenty talents of gold ¶ In the. 2. Par. 8. 18. is made mention of thirtie more which séeme to haue bene employed for their wages Geneua Of the pound or talent which the noble man left with his seruants The money pound or talent which Christ left with his seruants to occupie till he came signifieth nothing els but a fraÌ„k and frée gift giuen of God to euerie one of vs to be vsed and exercised to the glorie of his holy name and profit of his faithfull congregation We haue nothing as sayth the Apostle but that wée haue receiued as saith the Apostle 1. Cor. 4. 7. What hast thou that thou hast not receiued And againe Iames. â— 17. Euery good gift and euery perfect gift is from aboue c. Wee be commaunded to occupie our Lords money and not to hide it and sléepe our Maisters businesse as did the sluggish seruant which suffered tares to bée sowen among the corne and also the foolish virgins that fell on sléepe and let their lamps burne out Theo. Basil. TAPERS ¶ Looke Candles TAVGHT OF GOD. How this place is to be vnderstood AND they shall bée all taught of God ¶ This instruction of God is the inward illumination of the heart Notwithstanding we may not héereby take occasion to contemne vocal predication and external hearing For God verily teacheth but yet by externall meanes for fayth commeth by hearing he giueth his good spirit but yet by the preaching of the Gospell he giueth increase but yet by the planting of Paule and by the watering of Apollo Wherfore God teacheth man ministreth and faith receiueth doctrine God giueth his spirit the Apostle ministreth the beléeuer receiueth And so those things are ministred and distributed by the seruice of the Apostles whereof God is the authour himselfe This place All ought to bée restrained to Gods elect which onely are the naturall sonnes of the Church Marl. fol. 201. And all thy children shall be taught of the Lord. ¶ By the hearing of his word and inward mouing of his spirit Gene. TELL NO MAN How these two places following are vnderstood AND he commaunded them that they should tell no man ¶ In this place we are taught when we do any good deed yâ— we should not hunt and hauke after the praise of men They therefore that doe béere so earnestly spread abroad the benefits and power of God sinne not against Christs wordes For in other places he requireth thankfulnesse of vs that we should alwayes setâ— forth the bounteous liberalitie of our heauenly father Theophilactus Charged them that they should tell no man what they had séene ¶ Christ forbiddeth the Apostles to tell forth the vision afore his rising againe from death least when men shoulde sée him to be crucified of whom so excellent and glorious things were spoken they should therewith be offended hauing his Apostles in dirision â—or telling of such things Sir I. Cheeke TEMPERAVNCE What Temperaunce is TEmperaunce is a sobrietie or modestie of the whole life of man which Paule setteth against the flesh He would therefore that Christians should liue soberly and chastly that they shoulde be no adulterers no fornicatours no wantons And if they cannot liue chastly he would haue them to marrie Also that they should not be couetous nor quarrellers that they should not be giuen to drunkennesse or surâ—etting but that they shoulde absteine from all those things Luther fol. 262. TEMPLES Wherefore Temples or Churches are ordeined MY house shall bée called the house of prayer but yée haue made it a denne of théeues ¶ For this finall cause or end are yâ— temples of christians ordeined that they may haue some conuenient places to assemble themselues together for to offer with one accord their Sacrifices of prayers and thanksgiuing vnto God for to preach and heare Gods word and for to minister the Sacraments duely and rightly but if there be hypocrisie superstition and false doctrine the people are robbed and spoyled and the Temples made dennes of théeues Sir I. Cheeke Is this house become a denne of thées ¶ As théeues hid in holes and dennes thinke themselues safe So when you are in my Temple you thinke to be couered with the holynes therof and that I cannot see your wickednesse Geneua How God dwelleth not in Temples made with hands Where shall now the house stand that ye will builde vnto me c. ¶ As who should say whereto make ye me a Temple of mans handy worke which rule the whole world hether to haue I suffered the temple to kéepe you Iewes in a certeine manner of instruction and obedience and choose you one place for your seruice to the intent ye should not fall to the Idols of the Gentiles but now will I haue all Idols banished and for Iewry will I challenge vnto me the whole world for one people all the dwellers on the earth which shall bée my worshippers in the spirit and truth Iohn 4. 23. I will not be superstitiously worshipped with sacrifices and ceremonies in the temple but with righteousnesse with fayth and with the spirit The same song that the Prophet héere singeth in the latter end of his Prophesie sung he before in the beginning euen in the first chapter Let the Christians note these two Chapters I meane the first and the last well and then shall they perceiue how greatly God abhorreth such hypocritish works done without faith although they séeme appeare outwardly to be most godly T. M. ¶ My maiestie is so great that it filleth both heauen and earth and therfore cannot bée included in a temple like an Idoll condemning héereby their vaine confidence which trusted in the temple and sacrifices Geneua The most highest dwelleth not in temples made with hands ¶ He reproueth the grose dulnesse of the people which abused the power of God in that they would haue conteined it within the temple Geneua How long the temple was a building and what Christ meant by the temple When the Iewes asked of Christ what meruailous signe he would worke to perswade them that he might doe such as he did he said Destroy this Temple meaning his body and in thrée daies I will build it vp again Then they vnderstanding he had meant the Temple of lime and stone sayd Forty yearâ— was this Temple a building and wilt thou build it in thrée dayes Héere we see how the Temple was a building fortye yeares not meaning that they were continually working on the same so long for sometimes it was forbidden and stopped by the kings that ruled after Cyrus but that there were so many yeares from the beginning of that worke vnto the finishing of the same For in the second yeare of king Cyrus they layde the foundation and in the second yeare of Darius the sonne of Assuerus and Ester they were willed by Aggeus the Prophet to take in hand their worke againe which they finished
in the sixt yeare of the same Darius So that from the second yeare of Cyrus vnto the. 6. yeare of Darius were 46. yeares wherein they were a building The meaning of this place following I will worship towards the holy Temple c. ¶ Both the temple and ceremoniall seruice at Christs comming wer abolished so that now God will be worshipped onely in spirit and truth Geneua Of them that trusted in the outward seruice of the Temple Trust not in lyeng words saieng The Temple of the Lord the Temple of the Lord c. ¶ Beleeue not the false Prophets which say that for the temples sake the sacrifice there the Lord will preserue you and so nourish you in your sinne and vaine confidence for in the next verse after God sheweth on what condition he made his promise to this temple yâ— they should be an holy people vnto him as he would be a faithfull God vnto them Geneua How Churches or Temples are not to be builded to Saints Saint Austen in his booke De imitat Dei sayth plainely we build no Temple vnto our Martirs And againe in his first booke against Maximinus a Bishop of the Arrians if we shuld saith he build a Church of timber stones vnto some excellent holy Angell shoulde we not be accursed by the truth of Christ and the Church of God Therefore if we should commit sacriledge in making a temple to euery creature whatsoeuer how may it be that God is not true vnto whome wée make no Temple but wée our selues are a Temple for him Bullinger fol. 1127. How the Pope doth sit in the temple of God as God Compare the commaundements of God with the constitutions of men and you shall easily vnderstand yâ— the Bishop of Rome whom they call the Pope to sit in the temple of God as God and to bée extolled aboue all that is named God It is written The Temple of the Lorde is holy which is you Therfore the conscience of man is the temple of the holy Ghost in which Temple I will proue the Pope to sit as God and to be exalted aboue all that is called God For who so contemneth the Decalogue or the Table of the ten commandements of God there is but a smal punishment for him neither is that punishment to death but contrariwise he that shall contemne or violate speaking to Frier Brusiard the constitutions which you call the sanctions of men is counted by all mens iudgements guiltie of death what is this but the Bishop of Rome to sit and to reigne in the Temple of God that is in mans conscience as God Bilney in the booke of Mar. fol. 1140. TEMPTATION What Temptation is TEmptation is nothing else but to take proofe or triall of any thing wherefore the end of temptation is rightly called knowledge And they which will passe ouer a water doe trie out the shallowe places to know the depth of the water wounds also are tried of Surgions to féele the déepenesse of them In tempting therefore knowledge is sought But God néedeth not that new and fresh knowledge for such is his nature that he knoweth all things most perfectly But when he tempteth he onely doth it to leade men to the knowledge of those things which they ought to knowe Wherefore when he sometime tempteth good and holymen hée bringeth into lyght and maketh open the fayth obedienceâ— strength and godlynesse which before laye hidde in their heartes that they which sée the same things might glorifie God the authour of them And that they which are so tempted when they haue gotten the victorye may giue thankes and desire of him that euen as he hath done now so he woulde vouchsafe to helpe them continually in temptations Pet. Mar. vpon Iudic fol. 33. How temptation generally is not euill All temptations or tryall is not euill For God tempted his seruauntes One friende is tempted of an other The childe is tried by the Father the wife by her husband the seruaunt by his Maister not that they might bée hurt by tryall but rather that they might thereby bée profited The Diuell also tempteth wherevpon also hee is called a temptor in the Scripture Also enimies vse to tempt not to profite thereby but to hurt and destroye This kinde of temptation is wicked Therefore the Lorde hath exhorted vs to beware of those which tempt with an euill minde when hée willeth vs not onely to bee innocent as Doues but also wise as Serpents Marlo vpon Iohn fol. 283. The Israelites are rebuked of Moses for tempting the Lord. Wherefore do ye tempt the Lord. ¶ Why distrust you God Why looke ye not for succour of him without murmuring against God Geneua How God tempteth no man to euill God tempteth not vnto euill ¶ Almightye GOD hath euer tempted and proued his elect by trouble and persecution and by nurâ—uring them with outwarde plagues neuerthelesse he doth it not vnto euill but for good namelye because he loueth them and will haue their fayth exercised Thus tempted hée Abraham Genesis 22. â— and the Israelites Deut. 8. 2. As for temptation that we praye in our Pater noster to bee deliuered from it is the 〈…〉 and concupiscence of our flesh whereby we are entised vnto euill Tindale ¶ This worde to Tempt is taken two manner of wayes first it â—etokeneth to entice a man to euill after this sayeng we saye that God tempted no man For as GOD is of his owne nature good and canâ—e in no wise be entised to euill so doth hée moue or entice no man to sinne which he himselfe doth detest and abhorre Héere we learne that if we sinne we ought not to putte the fault in God but in our owne selues Secondly this worde to Tempt is taken for to proue As when wée saye God tempted Abraham Gen. 22. 1. And that hée did tempt the Israelites Deut. 8. 2. that is to saye did proue Abraham and tryed the Israelites whether they loued him or not Sir I. Cheeke Of the Pharesies and Saduces tempting of Christ. Then came the Pharesies and Saduces to tempt him ¶ To trye whether hée coulde doe that which they desired but their purpose was naught for they thought to finde some thing in him by that meanes wherevpon they might haue iust occasion to reprehende him Or distrust and curiositye moued them so to doe for by such meanes also is God sayde to bée tempted that is to saye prouoked to anger as though men would striue with him Beza ¶ Men tempt God either by their incrudelitie or curiositie Geneua How Christ is tempted of the Diuell To bée tempted of the Diuell ¶ To the ende hée ouercomming these temptations might gette the victorye for vs. Geneua Christ is by and by after Baptime tempted which thing we must looke for Yea the more wée shall encrease in fayth and vertuous liuing the more strongly will Satan assault vs. Sir I. Cheeke When the diuell had ended his temptations
bread in the Sacrament is chaunged into the substance of Christs body And therefore Dunce himselfe vtterly refuseth shunneth it And thinketh it better to hold that the bread departeth getteth it selfe away that then in place of it succéedeth Christs body When it was first inuented That which is former saith Tertulian is true that which is latter is false But the doctrine of Transubstantiation is a late doctrine for it was not defined generally afore the Councell of Laterane about 1215. yeres after Christs comming vnder Pope Innocentius the third of that name for before yâ— time it was frée for all men to beléeue it or not beléeue it as yâ— B. of Duresme doth witnes in his booke of the presence of Christ in his supper lately put forth Ergo yâ— doctrine of transubstaÌ„tiatioÌ„ is false Brad. Reasons against Transubstantiation That the Lord gaue to his disciples bread wine called it his body the very scripture do witnes For he gaue that called that his body which he tooke in his hands whereon hée gaue thanks which also he brake gaue to his disciples yâ— is to saye bread as yâ— fathers Ireneus Tertulian Origen Cypriane Epiphanius Augustin all the residue which are of antiquitie do affirme but inasmuch as the substaunce of bread wine is an other thing then the substance of the body and bloud of Christ it plainly appeareth that there is no Transubstantiation The bread is no more transubstantiate then yâ— wine but that the wine is not transubstantiate S. Mathew and S. Marke doe teach vs for they do witnes yâ— Christ said that he would drinke no more of the fruite of yâ— vine which was not bloud but wine and therefore it doth follow that there is no Transubstantiation Chrisostome vpon Mathew and S. Cypriane doe affirme this reason As yâ— Bread of the Lords supper is Christs natural body so is it his mysticall body for the same spirit that spake of it This is my body did say also for we being many are one bread one body c. But now it is not his mysticall body by transubstantiation therfore it is not his natural body by traÌ„substaÌ„tiation The words spoken ouer the bread in S. Luke Paule are not so mightie and effectuall as to transubstantiate it For then it or that which is in it shuld be transubstantiate into the new Testament therfore the words spoken ouer the bread are not so mightie to make Transubstantiation Bradford How it hath made the Turkes power to increase It was decréed of yâ— transubstantiation as they call it in the yere of Christ. 1215. Nocentius the third being Pope Which decrée hath confirmed the most horrible prodigious Idolatâ—y that euer was And anone after in the yeare 1250. began Othomaâ—s kingdom to prosper And so shortly after this Idolatrye once confirmed his kingdome began to arise and increased aboue all other Regions and brought foorth weapons against the West part of the world to punish the filthie spottes of the Romane Church So that as soone as this Idolatry of the Masse began to be confirmed of the people the Turkes power did increase to scourge it in Christ. And shall yet more and more grow prease vpon vs till this Idolatry of the Masse be taken quite away c. The cause wherefore the opinion of Transubstantiation is holden and defended The words of scripture saith Iohannes Scotus otherwise called Dunce might be expounded more easely and more plainly without Transubstantiation but yâ— Church did chuse this sense which is more hard being moued therevnto as it seemeth chiefely because that of the Sacraments men ought to holde as the holy Church of Rome holdeth but it holdeth that bread is transubstantiate or turned into the body wine into the blood as is shewed De summa trinitate side catholica â—irmiter credimus Cranmer Gabriel who of all other wrote most largly vpon yâ— Canon of the Masse saith thus It is to be noted that although in the scripture that the body of Christ is truly contained receiued of Christian people vnder the kindes of bread wine yet how the body of Christ is there whether by conuersion of any thing into it or without conuersion the body is there with the bread both the substance accidents of bread remaining there still it is not found expressed in the Bible Yet forasmuch as of the sacraments men must hold as the holy church of Rome holdeth as it is written De hereticos ad abolenduÌ„ that Church holdeth hath determined that the bread is transubstantiated into the body of Christ the wine into his bloud therfore is their opinion receiued of all that be Catholike that the substance of bread remaineth not but really truly is turned transubstantiate and changed into the substaunce of the body of Christ. Cranmer TREE The tree falling compared to death WHether the trée fall to the South or to the North looke in what place the trée falleth there shall it lye ¶ That is to say looke in what case the righteous Iudge shall finde thée at the houre of thy death such shalt thou be iudged to be Hemmyn ¶ He exhorteth to be liberall while we liue for after there is no power Geneua What the tree of life the tree of knowledge meaneth The trée of life also in the middest of the garden the trée of knowledge of good and euill ¶ The one was a signe of the life receiued of God the other of miserable experience which came by disobeying God Geneua TRESPASSE How trespasse in this place is vnderstood WHen that person shall trespasse This text is to be vnderstood of such trespasses wherewith we hurt our neighbor in worldly goods as they call them and therefore must yâ— hurt be restored and the fift part thereto If the partie remained not to whome the restitution was due nor anye of his lawfull heires then must it be the Priests wages which at that time had no other liuelode What trespasse offering signifieth Trespasse offering that is an offering for a trespasse Trespasse after the order of the scripture signifieth sometime all the life past which we haue liued in infidelitie being ignoraunt of the veritie not onely in doing open sinnes but also when wée haue walked in our owne righteousnesse TREASVRE What this treasure in earthen vessells is BUt we haue this treasure in earthen vessels ¶ By this treasure Christ himselfe and the wholesome doctrine of the Gospell is vnderstood Mat. 13. 44. By the earthen vessells the frailnesse of our flesh is ment God for his own laude doth set forth himselfe by those things that are weak and féeble because that the whole glory should be giuen vnto God alone and not vnto men that is made of earth Ambrose Sir I. Cheeke ¶ Albeit the ministers of â—y â— Gospell be contemptible as touching their persons yet the
his kingdome howbeit this title should séeme more conuenient for the which after the Hebrewes is a distinct Psalme from this whereas the Latinists make this and the next both one ALTAR What an Altar is and how they began AN Altar is nothing els but a thing builded to offer Sacrifices on Altare is a Latin word which is so named as the Gramarians doe saie of Altitudo or height Not that an Altar is so great and high but because the Romaines before the receiuing of the true religion of Christ they made Altars in thrée sundrie places Some they called Altaria vpon the which they did offer Sacrifices vnto the supernall Gods Other Altars they had which were made beneath vpon the plaine ground vppon the which they did Sacrifice vnto the Gods on the earth And other Altars they made vnder the earth as were in Poules vpon the which they did offer Sacrifice Dijs infernalibus vnto Gods vnder the ground And these two last kinde were called Ara or Aâ—e but the high Altars were properlie called Altaria Thus much concerning the name of the Latin word Altare In all the newe Testament where we read this Latin word Altare as in the 5. of S. Mathew the first of S. Luke 1. Cor. 9. the 13. of the Hebrewes In all these places in the Gréeke booke is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word is as much to saie in English as a Sacrificing place or a thing made to offer sacrifices on which is more plaine then the Latin word Altare is So that an Altar is nothing els but a sacrificing place or a thing made to offer sacrifices on When Noe was preserued from the generall Deluge with his wife and his thrée sons their wiues restored againe by the tender mercie of God to drie land he made an Altar vnto the Lord and offered all manner of cleane beasts and foules thereon for a sacrifice with whose doings the Lord was well pleased because he did it in the faith of Christ which was figured by the Altar and promised neuer to drowne the world anie more for mans wickednesse c. Upon the same faith did Abraham the father of all faithfull beléeuers make an Altar vnto the Lord what time as God promised vnto him that in his séede which was Christ should all the nations of the earth be blessed Likewise God commanded â—acob to build an Altar at Bethel in the remembrance that he had deliuered him from the hands and crueltie of his brother Esau. Thus in the lawe of nature Altars began But chiefelie they did flourish after the law of the ten commandements were giuen by Moses We read that God warned Moses to kéepe the people from making of Gods of gold or of siluer and to kéepe them the better from it thou shalt said he cause them to make an Altar not of gold nor siluer but make vp a litle heape of earth and therevpon do thou offer the burnt-offerings the peace-offerings And if the people be desirous to build an Altar of stone thou shale not suffer it to be made of hewen stone but of rough stone after the rudest fashion that the people take not a superstitious conceit reposing a confidence in the Altar it selfe and not in the thing that is signified by the Altar which is Christ. Yet all this while there wâ—re no perfect forme nâ—r fashion of Altars till the Tabernacle of the tastimonies was made When that was once made then Altars grewâ— to their perfection For then God commanded to make two Altars for the Tabernacle the one was called the Altar of incense which Altar was made of Sethim wood aboue couered ouer with fine gold The other Altar was made also of Sethim wood but aboue it was couered ouer onelie with Brasse and therefore sometimes it is called the brasen Altar This Altar was properlie called the Altar of burnt-offerings vpon this Altar was offered euerie daie two Lambes one in the morning and the other at night beside an innumerable sort of other Leuiticall Sacrifices Now marke in these two Altars ye must consider that it was a part of the Ceremoniall Lawe of Moses all which Lawe was but a figure and a shadowe of Christ the true light it selfe As the Apostle saith The Ceremoniall lawe was but a shadowe of good things that were then to come and giuen by Christ. But nowe hâ—erâ— maie bée thought séeing that Altars were vsed from the beginning of the world First in the lawe of Nature second in the law written by commandement giuen by Moses the man of God thirdlie frequented and vsed in Christs Church since the beginning and vsed to this daie in most places of Chrisâ—endome how is it then that the Church of England hath taken them awaie To this I aunswere that wheresoeuer Altars be vsed whether in England or in anie other places of Christendome they be an occasion of great Idolatrie blaspheming of Christs bloud and merits of his bitter passion For whereas by Christs one Sacrifice offered vpon the Altar of the Crosse we are all made cleane and inheritours of the kingdome of heauen our Altars did teach vs that he was offered vp there a newe euerie daie for our redemption by the worke of a priest which is most falâ—e and vntrue and most blasphemous iniurious to Christs merits and sacrifice offered once for all And to the end to plucke out this blasphemous opinion out of the simple peoples heads it ought to be iudged of all the Kings people as good a déede of the King and his Counsell to beate downe and destroie the Altars in England as that King Ezechias did when he brake and brent the brasen Serpent that Moses by the commandement of God did make because the people did worship it and so committed Idolatrie Though that Altars were well accepted at the handes of Noe Abraham Isaac Iacob and also commaunded during the time of Moses Lawe yet ye must vnderstand that that Lawe is now abrogated and vtterlie repelled The whole Lawe giuen by God to Moses for the people of Israel was deuided into thrée fortes lawes morall which is the lawe of the ten commaundements lawes Iudiciall or Ciuil lawes which we in the realme of England call temporall lawes The third kinde of lawes were Ceremoniall lawes The lawe of the ten Commandements doe stand in their first strength But the other two the lawe Iudiciall and the lawes ceremoniall are quite abolished and of no strength Since that Christ hath suffered his passion for our redemption And where as no nation vnder yâ— Sunne were so laden with Ceremonies as the Iewes were God did it for two purposes One was to kéepe the people from the idolatricall inuentions of their owne handes and of their owne heads The other was with pretie figures and shadows to induce the grose and stifnecked people to inbrace and beléeue the mysteries of Christes incarnation passion and resurrection which mysterie was principallie figured and sette out by
rest of the hornes strength of yâ— empire of Rome So yâ— we now sée plainly inough yâ— the people hath not onlie shronke from the obedience of the Emperoâ—r of Rome but also yâ— the Emperours haue no dominioÌ„ in Rome more theÌ„ these 700. years The Bishops haue occupied this place in the stead of yâ— Emperours by the which Bishops chieflie The Emperours power hath béene diminished wherefore we must graunt that they bée right Antichrists B. Ochine The Lord shal not come vnlesse there come first a decaie that the sinfull man be reuealed the childe of perdition which shall bee the aduersarie bée aduaunced aboue all that is called God or godlie c. ¶ No man doubteth but that he doth speake of Antichrist that hée reporteth yâ— he shal be reuealed before the comming of Christ so that the reuealing or opening of Antichrist is the token of these times which doe goe before the comming of the Lord. And héere we maie sée what Barnard saith vppon the Psalme Qui habitat Sermo 6. at the end Now saith hée there is peace with pagans peace with heretikes but we haue not peace with false children Thou hast multiplied people Lord Iesus but thou hast not multiplied gladnesse for there be manie called and few chosen All Christian men and well néere all doe séeke things of their owne and not of Iesus Christ. Yea the verie offices of the dignities of the Church are chaunged into a filthie gaine trafike of darknesse and there is not sought in them the saluation of mens soules but the wast of riches for this they be sworne for this they doe haunt Churches saie Masses sing Psalmes they doe striue shamefullie now a daies for Bishopriks for Abbotshippes for Archdeaconries and other dignities so that the rents of the Churches be wasted in the vse of superfluitie and vanitie There remaineth that the man of sinne the childe of perdition be reuealed the diuell not onelie of the daie but of the noone daie which is not onelie transfigured into an Angell of light but is aduaunced also ouer all that is called God or that is worshipped This saith Barnard wherby it appeareth well inough vnto whoÌ„ he thought that the words of the Apostle should be referred so that no man can charge vs yâ— we be the first that haue referred the same vnto the head of the most corrupt Clergie I meane the Simon of Rome He gathered by yâ— simonie buieng selling couetousnes excesse of the Church-men in his time that the reuelation of Antichrist was at hand Where we must marke by the waie that Barnard did not onlie acknowledge the Antichrist should soone be reuealed but also that he was in the Church els he could not haue bene reuealed if that his comming had bene yet behinde as it is surmised in the Poperie Musculus fol. 451. Proues that the Pope is Antichrist no heathen Prince First S. Paule 2. Thes. 2. speaking purposelie of Antichrist saith expreslie that he shall sit in the Temple of God which is the Church of Christ. And Christ saith Mat. 24. that they must come in his name But it is manifest that the Heathen Emperours did not â—it in this Temple of God therefore Heathen Emperours be not this Antichrist And by the same reason Mahomet is not Antichrist because he sitteth without the Temple of God And so Ottomanus Now the Pope sitteth in the mids of the Temple of God and boasteth himselfe to be God chalenging vnto himselfe such authoritie as is proper onelie vnto God and vsurping such honour as in peculiar vnto God Therefore not in the heathen Emperours but in the Pope is the Prophecie accomplished Againe it is manifest in scripture that Antichrist shuld deceiue the world with false doctrine vnder pretence and colour of true religion and therefore the scriptures so oftentimes warneth men that they be not seduced by him which were néedlesse if anie open professed enimies of Christ shuld be that Antichrist For there is no likelihood that anie heathen man a Iewe or a Turke should deceiue anie multitude of true Christians but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ he is a subtill aduersarie the verie spirit of Antichrist As Saint Iohn also in his Epistle cap. 2. doth testifie It is cléere therefore that Antichrist is no Heathen Emperour which was neuer of the Church nor anie false Prophet that tooke vpon him to teach in the Church The same may be said of Mahomet But that the Pope is most euidentlie Antichrist vpon the words of our Sauiour Christ when he commaunded that he which had no sword should sell his coate and buy one signifieng the great daunger that was at hand Lord said the Apostles héere are two swords These words saith the Romish gloser are the Ciuill and Ecclesiasticall power which remained in Peter and therefore his successors the Pope hath preheminence of both W. Fulke The markes to know Antichrist by Saint Gregorie saith He is Antichrist that shall claime to be called the vniuersall Bishop and shal haue a gard of Priests to tend vpon him Gregorie li. 4. Epist. 38. Sacer. Againe he saith Ego fidenter dico c. I speak it boldlie whosoeuer calleth himselfe the vniuersall Priest or desireth to be so called as doth the Pope in the pride of his heart he is the forerunner of Antichrist Grego li. 4. Againe in the same place he saith The king of pride that is Antichrist is comming to vs and an armie of Priests is prepared which thing is wicked to be spoken S. Barnard saith thus Bestia illa c. That beast that is spoken of in the booke of Reuelation vnto the which beast is giuen a mouth to speake blasphemie and to kéepe warre against the Saints of God is now gotten into Peter chaire as a Lion prepared vnto his praie Bar. epis 125. pag. 311. Antichrist shall cause all religion to be subiect vnto his power Hierom aglasiani The greatest terror and furie of his Empire the greatest woe that he shall worke shall be by the bankes of Tiber. The place of Antichrists raigne Daniel the Prophet describeth the foure Monarchs of the world vnder a similitude of foure Beasts that is to saie the Empire of Babilon which was of the Assirians The Empire of the Persians of the Grecians and of the Romaines And out of the fourth Beast that is to saie out of the head of yâ— Monarch of Rome sprang a little horne that is to saie Antichrist himself who hath so aduaunced his might and power that he hath broken the power both of the other hornes and also the Empire of Rome and hath preuailed against the godly The same thing Paule the Apostle confirmeth saieng Before Antichrist be reuealed and appeare verie strong there must be a daparting or going away that is to say the people must
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
or with anie other notablie spotted with anie kind of vice or euill manners the companie kéeper with such must néeds at the length be infected with the same vices And therefore Cato gaue a precept to young children Tu bonis ambula My childe kéepe companie with them that be good for it is most true that the Apostle saith Corrumpant mores bonos colloquia praua Naughtie filthie talke do oftentimes corrupt good manners To this purpose and ende therefore to teach men this holye wholesome lesson to beware of euill companie to ioine them to good companie was this text commonlie alledged Cum sancto sanctus eris c. Which sentence as it is verie good so it is not true nor agréeing with yâ— mind of the Prophet For his meaning in this place is yâ— God with a man yâ— is holie he wil be holy that is he wil be present with him mainteine his holines And with him that is present sound without wrinkles or wiles God will dwell with him strengthen him in his perfectnesse and with the pure the Lord will be pure and with the froward the Lord wil deale frowardlie not yâ— there is anie frowardnesse or peruertnesse in God but dealeth frowardlie after the manner of speaking of yâ— Scripture when he punisheth the frowardnesse of men Like as God is holie with them that be holie yâ— is he prospereth them in their holinesse Now ye sée yâ— albeit this as a good godly sentence gathered of these words Cum sancto sanctus eris c. With him that is holie vertuous good a man kéeping companie with such shall haue a smacke of his holinesse vertuousnesse And he that shall vse to kéepe companie with the wicked vngodlie shall grow to wickednes vngodlines yet the more true the verie Germaine sence of these words in this to applie them to the practises of God not companie kéeping with man whose propertie is to be mercifull to shew his louing fauour vnto men fréelie without our deseruing and yet this fauour doth follow them that applie themselues to holinesse and vertuousnesse Ric. Turnar HOLIE GHOST How and when the visible signe of the holie Ghost was receiued ANd they receiued the holie Ghost c. ¶ Understand in a manifest and visible signe as the Apostles themselues receiued it in the first daie or as we call it Whitsondaie which thing at yâ— time was necessarie for the furtherance stablishment of the preaching of the Gospell although not néedful to saluation But now that the preaching thereof is sufficientlie confirmed this visible miracle is ended and yet remaineth that stil which was stablished by the miracle yâ— is by the preaching of yâ— Gospell is ministred the holie Ghost although our bodilie eye sée it not by whom faith commeth which receiueth Christ to be our righteousnesse sanctification and redemption 1. Cor. 1. 30. Tindale How the holie Ghost is God proued by the Scriptures Are ye not ware that ye are the Temple of God and how that the spirit of God dwelleth in you If anie man defile yâ— temple of God him shall God destroie for the temple of God is holy which Temple are ye And againe ye are the Temple of the liuing God as saith God I wil dwel among them and be their God and they shall be my people But we are also called in Scripture yâ— temples of the holie Ghost For know ye not saith Paule that your bodies are the temples of the holie Ghost which is in you wherefore it must néeds be graunted that the holie Ghost is God ¶ What man knoweth the things of man saue the spirite of man which is within him Euen so the things of God knoweth no man but the spirit of God By which sentence it is euident yâ— as is the spirit of man to manward so is the spirit of God to God-ward as the spirit and bodie is but one man yet haue seuerall offices euen so the Father Sonne holie Ghost although they be distinct in name and office are yet but one God S. Paule saith If the spirit of him yâ— raised vp Christ froÌ„ death dwel in you euen he yâ— raised vp Christ from death shal quicken your mortall bodies because of his spirit that dwelleth in you And againe speaking of the same holie Ghost he sayth If ther be anie man that hath not the spirit of Christ the same is none of his For as much then as the same holie Ghost is indifferentlie the spirit of the Father and of the â—onne it must néedes be graunted that he is of the selfe same nature and substaunce with them both and so all one God with them This sentence also proueth Christ to be God ¶ Peter sayd to Ananias how is it that Satan hath filled thine hart that thou shouldst lie vnto the holy Ghost And after that he saithâ— Thou hast not lied vnto me but vnto God Wherfore seeing he saith in lieng vnto the holie Ghost he lied vnto God it cannot be denied but that the holie Ghost is God ¶ None maie be euerie where and in all persons at once but God The holie Ghost maie be in all men and euerie where at one time and moment Ergo the holie Ghost is God ¶ None hath power to send forth appoint Christ to yâ— preaching of the Gospell but God but the holie Ghost hath done the same as Christ himselfe affirmeth out of Esaie the Prophet saieng The spirit of the Lord is vpon me for he hath anointed me to preach the Gospel to the poore and hath sent me to heale the broken in heart wherefore the holie Ghost is God ¶ There are thrée saith Iohn that beare record in heauen the Father the Word the holie Ghost and these thrée are one And although some men affirme yâ— this sentence these thrée are one is not found writteÌ„ in yâ— Gréek yet is it altogether vntrue for yâ— Gréeke traÌ„slation hath it But if it were not in yâ— Gréeke what is that for vs séeing the selfe same thing maie be proued by other places of Scripture for Christ sayth I and the father are one And the holie Ghost also is not onelie the spirit of the Father but also of the sonne so is of one nature and substance with them as is before sayde wherefore it maie well bée sayd yâ— he is God and yâ— these thrée are one and beare record of the truth for he sayth If we receiue the witnesse of man yea the witnesse of God is greater The witnesse of them is the witnesse of God Ergo the Father the Sonne and the holie Ghost are God ¶ It is onelie the office of God to elect and choose ministers which are fit to gouerne his Church and therfore the Apostles setting Barnabas Mathias before God sayd thus Thou Lord which knowest the heartes of all men shewe whether of these two thou hast
chosen But yâ— holie Ghost also appointeth ministers to preach for it is written that the holie Ghost sayde Seperate me Barnabas Saule vnto the worke wherevnto I haue called them And againe sayth Paule Take héede vnto your selues and to all the flocke amongest whome yâ— holy Ghost hath made you ouerseers to rule the congregation of God which he hath purchased with his bloud wherefore it cannot be denied but yâ— the holye Ghost is God The selfe same reason vseth Athanasius against Arrius the chiefe Author of this sect ¶ None hath power to adopt vs to be the children of God but God onelie but by the holie Ghost we are adopted to be the children of God for Paule calleth the holie Ghost the spirit of Adoption and all because we are thereby made the children of God Ergo the holie Ghost is God How the Holy ghost is God proued by the auncient Doctors S. Augustine saith thus Spiritus sanctus est Dâ—us c. The Holie ghost is God Therefore Peter when he saide vnto Ananias thou hast enterprised to lye vnto the Holie ghost he followed readely and tolde him what was the Holie ghost and said Thou hast not lied vnto men but vnto God August cont literas petilia li. 3. cap. 28. This place of Saint Austen is against those that will quarrell and saie that the Godhead of the Holy ghost cannot be proued by expresse words of the Scripture Iewel fol. 91. Nazianzenus saith Dicit aliquis c. Some man will saie it is not written that the Holy ghost is God but I will bring thée forth a whole swarme of authorities whereby it shall appeare that the Godhead of the holie Ghost is plainlie witnessed in the Scripture Unlesse a man will be verie dull and vtterlie voide of the holie Ghost Nazianzenus de spiritu sanctoâ— Didimus in his booke De spiritu far cto which Saint Hierome did translate proueth that the holie Ghost is verie God because he is in manie places at one time which no creature can be For saith he all creatures visible and inuisible be circumscribed inuironed either within one place as corporable and visible things be or with the propertie of their substaâ—nce as Angels and inuisible creatures so that an Angell sayth he cannot be at one time in two places And for as much as the holie Ghost is in manie places at one time therefore saith he the holie Ghost must néeds be God Didâ—mus de spiritu sancto li. 1. The Angell saith Basil which was with Cornelius was not at the same time with Philip. Nor the Angell which spake to Zacharie in the Altar was not the same time in his proper place in heauen but the holie Ghost was at one time in Abacuck and in Daniel in Babilon and with Ieremie in prison and with Ezechiel in Chober whereby he proueth that the hoâ—â—e Ghost is God Basil de spiritu sancto cap. 22. HOLIE VVATER How it was called in the olde time THen the Priest shall take the holie Water c. ¶ Which also is called the water of purification or sprinkling Nu. 19 9. because they that were separated for their vncleannesse wer sprinkled therewith and made cleane In Hebrue it is called the water of sinne because it is made to purge sinne Nu. 8. 7. It is also called holie water because it was ordeined to an holie vse Geneua Of the Popish holie water and vse thereof Pope Alexander ordeined and commaunded all his Priests to make holie water not to be a remembraunce of Christes bloud of our Baptime but to purge men from sinne as his wordes doe testifie in the booke of the Popes decrées Aquam sale conspersam populi benedicemus c. We blesse water sprinkled with salt for yâ— people that they sprinkled therwith may be hallowed and cleansed The which thing we command all Sacrificers or Priests likewise to doe For if the Ashes of a Calfe sprinkled with bloud hallowed and cleansed the people much more water sprinkled with salt and sanctified with good praiers halloweth and cleanseth the people These bée the words of Pope Alexander both vaine and superstitious HOMILIES Bucers iudgement concerning Homilies read in the Church IT is better saith he that where there lackes to expounde the Scriptures vnto the people there should be godlie and learned homilies read vnto them rather then they should haue no exhortation at all in the administration of the Supper And a little after he sayth There be too few homilies and too few pointes of religion taught in them when therefore the Lorde shall blesse this kingdome with some excellent preachers let them be commaunded to make mo homilies of the principall partes of Religion which maie be read to the people by those Pastors that cannot make better themselues Bucer HONOVR What Honour signifieth IN giuing honour goe one before an other ¶ Honour is héere taken not onelye for a certeine outward reuerence whereby we reuerence the dignitie of our neighbour but also for an outward helpe succour and aide whereby we helpe those that stand in néede Pet. Mar. vpon the Rom. fol. 419. What honour is to be giuen to the wife Giuing honour vnto the wife ¶ Erasmus in his Annotations noteth out of Saint Hierome that to giue honour héere is not to bow the knée neither to decke them with golde and pretious stones neither to set them in the vpper seates and highest places which manner we sée most foolishlie vsed in diuerse regions but to absteine from fleshlie lusts for so saith Hierome is honour giuen vnto women if they be not defiled with ouer much wantonnesse and lust The signification of this worde honour doth also extend it selfe to amiable kinde and louing speach to the ministring vnto the wife such things as she needeth as farre foorth as thine abilitie stretcheth Tindale What it is to honour parents Honour thy Father and thy Mother ¶ To honour Father Mother is not onlie to shew obedience vnto them but also to helpe them in their age if they be poore néedie As Ephe. 6. 2. Mar. 7. 10. Math. 15. 4. Rom. 13. 7. T. M. ¶ By the which is meant all that haue authoritie ouer vs. Geneua Of three manner of honours a diuine honour a ciuill honour and an Idoll honour There be manie wordes indifferent to diuerse and contrarie significations as are Adoro Colo Seruio to bowe downe worship to serue and to knéele which when the word following is added as to saie Adoro Deum vel Imaginem vel homâ—em It is soone seene what worship is meant for the Scriptures put neuer any such worde alone but expresse what thing is worshipped or honoured In the former chapter it is writteÌ„ yâ— the king fell downe before Daniel honoured him with a ciuile honour And we are commanded so to honour our parents princes and ministers of yâ— word c. but no wher coÌ„mandeth god but vtterly
open yâ— thing vnto you which is of truth So that you must do well vnto man the which is made vnto the Image of God giue him honour reuerence giue him meate when he is hungry giue him drinke when hée is a thirst cloath him when he is naked serue him when he is sicke giue him lodging when he is a straunger and when hee is in prison minister vnto his necessities this is the thing that shall be counted to be giuen God truely What honour is this of God to runne about foolishly to stonie and woodie Images and to honour as Gods Idols and dead figures and to despise man in whome is the verie true Image of God Wherefore vnderstane you that this is the suggestion of the Serpent that lurketh within thee which doth make you beléeue that you bée not wicked when you hurt sensible and reasonable men c. Also the same Doctour saith in the same booke What thing is so wicked and so vnthankfull as to receiue a benefit of God and to giue thanke to stocks and stones wherefore awake and vnderstand your health ¶ We are vnthankfull vnto God of whome we haue receiued all things and for them giue thankes to the worme eaten Gods D. Barnes Looke in the word Latria Let vs not leâ—â— anie visible spectacles least by erring from the veritie and by louing shadowes we be brought into darknesse Let vs haue no deuotion to our fantasies It is better to haue a true thing whatsoeuer it be then all manner of thinges that may be fained at our owne pleasure c. ¶ Images are but visible spectacles and shadowes D. Barnes To worship Images is heresie Saint Austen in his Catalogue wherein he rehearseth all the heresies of his time reckoneth among them one Marcella a woman of Capadocia which worshipped the Images of Iesus Christ of Paule of Pithagoras and of Homer with making of adoration and incensing of them I. Olde No religion where Images be vsed There is no doubt saith Lactantius Constantinus Shoolmaster but there is no religion whersoeuer an Image is I. Olde How Images are the teachers of Iyes and not lay mens bookes Damascene doth teach in his fourth booke de Orthodoxa fide and also Gregorie the great in his Registers or booke of Epistles .10 chap. and 4. Epistle that Images be lay mens bookes and godly meanes to stirre vp the hearts of the people to deuotion Aunswere The Prophet Abacuc saith What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies whereby it followeth that the Images are the bookes of lyes and that they came of him who is a lyar from the beginning as the Father of lyes Howe well then are the simple and ignoraunt people for whome our Sauiour Christ did vouchsafe to shed his déere heart bloud prouided for when such bookes are deliuered vnto them in stéede of the liuing preaching of Gods worde It is not for naught that Ieremy doth crye out They altogether doate and are foolish for the stocke is a doctrine of vanitie Meaning that nothing more displeaseth GOD nor bringeth men into greater errour and ignoraunce of God then Images doe wherefore he calleth them the doctrine of vanitie and the worke of errour as Abacuâ— calleth them the teacher of lies who in the same Chapter thundreth out against the wicked opinion of them the calleth them the bookes of the laye people on this manner Wo vnto him that saith vnto the wood awake to the dombe stone arise vp should the same teach Should the same be laied ouer with gold siluer there is no breth in it but the Lord is in his holy temple As if he shuld say there is no breath no lyfe nor mouing in the Image how shuld they teach then Therefore it is more vanitie fondnesse to set forth Images vnto the people for their teachers schoolemaisters sith yâ— the liuing God who is the true teacher is in the middest of the temple that is in the hharts of the faithfull teaching those things that are both profitable the euerlasting whervnto may be added the saieng of Saint Paule What agréement hath the temple of GOD with Images but ye are the Temple of the liuing God who liueth and worketh in you More credit ought to be giuen to the testimonies of the Scriptures as of the Prophets and the Apostles then to the vaine gloses of all Gregories or Damascenes in the world I. Veron But altogether they doate and are foolish for the stocke is a doctrine of vanitie ¶ Because the people thought that to haue Images was a meane to serue GOD and to bringe them to the knowledge of him he sheweth that nothing more displeaseth God nor bringeth men into greater errours and ignoraunce of GOD And therefore he calleth them the doctrine of vanitie the word of errours ver 15. and Abacuc 2. ver .18 calleth them the teacher of lyes contrarie to that wicked opinion that they are the bookes of the lay people Geneua How Images moue weake hearts to Idolatry S. Austen in his Epistle to one called Deo gracias writeth in this manner Who doth doubt but that Idolles and Images are without all sense of feeling but when they are set vp in high and honourable places that they maye be beholden of thâ—m that doe either praye or offer they doe with the similitude or lykenesse of liuâ—lye and sensibles although they bee both insensible and without lyfe moue the weake mindes so that they seeme to bée aliue and to haue breath ¶ Heere wée see to be attributed vnto Images that with the lykenesse of liuely members they doe moue weake hearts And therefore they are perillousiye set foorth vnto them whose bookes they are thought to be and speciallye if they be put in high and honourable places where praier and common exercise of religion is vsed I. Veron That they should come to the dedication of the Image ¶ Shewing that the Idoll is not knowne for an Idoll so long as he is with the workman but when ceremonies and customes are recited and vsed and the consent of the people is there then of a blocke they thinke they haue made a God When Images were taken out of Churches About the yeare of our Lorde 726. Leo the Emperour commaunded that all that were vnder the Empire shoulde takâ— away the Images and pictures of Saintes out of Churches for auoiding Idolatrie But the Pope did resisâ— the Emperour and wrote into all partes of the worlde that neither for feare nor intreatie they shoulde obeye the Emperours commaundement in this behalfe and with so vehement perswasions withdrewe the people of Italy from the obdience of their Emperour Leo that they would haue chosen them a new Emperour ¶ He also in the yeare of Christ. 728. commaunded all Images to be taken out of the Churches of Constantinople to be burned and put to death
them that would not obey ¶ About the yeare of our Lord. 747. Constantine the Emperour did persecute them which worshipped Images When we were going saith Epiphanius to the holye place which is called Bethel there to celebrate the Communion with them according to the Ecclesiasticall manner and was come to the farme place called Anablatha and did sée there passing by a light burning and did aske what the place was and had learned that it was a Church and hadde gone for to praye there I found as it were a vale dyed or painted and hauing the Image as it were of Christ or of some Saint for I doe not well remember whose Image it was Therfore when I did sée the Image of man did hange in the Church contrarye to the Scriptures I rent it and did rather giue counsell to the Wardens of the place that they shoulde wind some poore dead body therin And a little after Bid I be séeâ—h thâ— yâ— elders of yâ— place to receiue of the bearer the vale yâ— is sent by vsâ— charge from hencefoorth yâ— no such vales be hanged in the Church of Christ yâ— are contrary to our religion For it becommeth thine honestie to haue 〈…〉 care that the 〈…〉 for the church 〈…〉 Christ and the people comm 〈…〉 〈…〉 I. Veron Epiphanius saith Estote memores c. My deere children be ye mindfull yâ— ye bring no Images into the Churches that ye erect vp none at yâ— burial of Saints But euermore carie God in your heartsâ—â—ay suffer not Images 〈…〉 not in your priuate houses For it is not lawfull to lead a Christian man by the eyes but rather by studie exercise of the minde For this cause Epiphanius saith The superstition of Images is vnfit for the Church of Christ. Iewel fol. 505. How God cannot be presented by no manner or similitude or Image Whose is this Image and superscription ¶ Tho Image 〈…〉 God is not in the gold but in the man therfore gold and siluer with other riches ought to be paide vnto Caesar. But our consciences and soules ought to be kept cleane vnto the Lorde our God Sir I. Cheeke Let them tell me I pray them how God doth aunswere or is knowne by such thinges Is it by the matter or stuffe that is about them and whereof they be made or by the forme or shape that is giuen them If it be of the stuffe what néede is there of the forme or shape and why did not God rather aford they were fashioned and shapen appeare and manifest himselfe by the vniuersall stuffe But if the forme or shape that they haue receiued is the knowledge of God what néed is there of golde or anie other stuffe Or why is not God rather reuealed by the true liuing creatures whose shapes and â—ormes the Images are for truely according to their owne reason the glorie of God should better be knowne if God were manifested or reuealed rather by the liuing and reasonable creatures then by the vnliuing and vnreasonable No caruer or maker of Images was esteemed among the Iewes Origen in his fourth booke against Celsus commendeth the Iewes on this wise Among them saith hée nothing was euer accounted God beside him which ruleth all nor in their Common-wealth any caruer of Idols or Image maker was as whome the lawe it selfe droue awaye from them to the intent they shoulde haue no occasion to make anye Images which might plucke certeine foolish persons from God and turne the eyes of their soules to the contemplation of earthlye things Of the harme that commeth by Images It is written in the booke of wisedome that the creature of God through the vse of Images be made temptation to the soules of men and a trappe to the féete of the vnwise for as much as the séeking out of Images is the beginning of whooâ—dome and the finding of them is the corruption of mans lyfe Also in the xv chapter it is sayd that they lead into errour and that their worke is without fruit and that by their sight alone they stirre a desire in the foolish The Church cannot haue Images without ieopardie for if there were no perill of Idolatrie in hauinge of Images what néeded Iohn to haue sayde Beware of Images A place of Chrisostome opened Chrisostome sayth That he that doth anie iniurie or villanie to the Image of Caesar he doth commit the same against Caesar himselfe ¶ Chrisostome in this saieng concludeth not that therefore wée must haue Images of God and of Christ in the Church but he that doth iniurye to anye man that is made after the Image of God or disobeyeth a magistrate which representeth the person of God c. He doth iniurie to God for he that doth make an Image of God doth God greate iniurie transforming the glorie of the inuisible God into the shape of any corruptible creature Rom. 1. 23. God hath forbidden an Image or an Idoll as well to be made as to bee worshipped as farre as making goeth before worshipping so farre is it before that the thing be not made that may be worshipped Some men will saye I make it but I worshippe it not as though he durst not to worshippe it for anie other cause but onelye for the same cause for which he ought not to make it I meane both wayes for Gods displeasure naye rather thou worshippâ—â— the Image that giueth the cause for others to worship it Saint Austen is against the Image of the Trinitie Man was made after the similitude and likenesse of God howe Not in bodye but in soule and minde in the inwarde man Wherefore Saint Austen a man most expert in Gods worde crieth out against the Image of the Trinitie callinge it Sacrilegium a staining of Gods honour and an Idoll because the glorye of the immortall God is chaunged into the similitude and Image of mortall man forbidding such an Image not onelye in the Church but also in thought and mind When Philip desired Christ to shew him the Father hée rebuked him and aunswered Hée that séeth mee séeth the Father It is sinne to set foorth to the inuisible and vnfashionable God an Image of an olde man with an hore head For it is forbidden that no Image bée made for God Deut. 4. 12. You sawe no likenesse in that daye when the Lorde God spake to you in Hebrewe And Esias 40. 18. sayth To whome therefore shall wée make God like Or what Image shall we set to him It is a verye wicked matter to chaunge the glorie and maiestie of the inuisible and incorruptible God into the liâ—enesse of a corruptible man as we maye sée in the Epistle to the Romanes 1. 23. And because they shall not saye that the blame which the Apostle founde was to bée vnderstoode onelye of the Gentiles they shall bee yet stopped with the writinge of Saint Austen who writeth thus Wée beléeue also that hée sitteth at the right hande
perfection Caluine in his Insti 3. booke cha 11. Sect. 23. How righteousnesse is to be vnderstood Righteousnesse is euen such fayth as is called Gods righteousnesse or righteousnesse that is of value before God For it is Gods gift and it altereth a man and chaungeth him into a new spirituall nature and maketh him frée and liberal to pay euery man his duetie for through faith a man is purged of his sinnes and obteineth lust to the lawe of God whereby hée giueth God his honour and paieth him that he oweth him â—â— men he doth seruice willingly wherewith so euer he can paieth euery man his duetie Such righteousnesse can nature fréewill our owne strength neuer bring to passe For as no man can giue himselfe faith so can he not take away vnbeliefe how then can he take away anie sinne at all Wherefore all is false hypocrisie and sinne whatsoeuer is done without fayth or in vnbeliefe as it is euideÌ„t in the. 14. chap. to the Romanes ver 23. though it appeare neuer so glorious or beautifull outward Tindale fol. 43. Of outward and inward righteousnesse It shall be righteousnesse vnto vs before the Lord. ¶ The outward déede is righteousnesse vnto the auoiding of punishment threatnings curssings to obtein temporal blessings but vnto the life to come thou must haue the righteousnesse of faith and thereby receiue forgiuenesse of sinnes and promise of inheritaunce and power to worke and loue T. M. ¶ But because none could fully obey the law we must haue our recourse to Christ to be iustified by faith Geneua ¶ No man can perfectly fulfill the lawe therefore we must haue recourse to Christ by faith in whom we are reputed as iust The Bible note How we receiue our righteousnesse by the meere gift of God Example thereof Like as the earth engendereth not raine nor is able by her owne strength labour trauaile to procure the same but receiueth it of the méere gift of God from aboue so this heauenly righteousnes is giuen vs of God without our works or deseruings Looke then how much the earth of it self is able to do in getting procuring to it selfe seasonable showres of raine to make it fruitfull Euen so much no more are we able to do by our owne strength works in winning this heuenly eternal righteousnes therefore shall neuer be able to atteine it vnles God himself by meere imputation by his vnspeakable gift do bestow it vpon vs. Luther vpon the Gal. fol. 5. The meaning of these places following Of righteousenesse because I go to my Father ¶ Wherfore the wicked must néeds confesse that he was iust beloued of the Father and not condempned by him as a blasphemer or transgressour Geneua And righteousnesse of the God of his saluation ¶ This word righteousnesse may be expounded two wayes either for all the benefits of God whereby he proueth himselfe to be righteous iust of promise towards the faithfull or for the fruit of righteousnesse Truly Dauids meaning is nothing doubtful namely yâ— it is not for such men to looke to obteine the fruit of righteousnes as vnrighteously dishonour Gods holy seruice And againe that it is not possible that God should disappoint his true worshippers because it is his propertie to aâ—ouch his righteousnes with benefits Cal. vpon the. 24. Psal. Blessed are they that hunger thirst for righteousnes for they shall be satisfied ¶ But what can all our righteousnesse be before God Shal it not according to the saieng of yâ— Prophet be counted as a most filthy and defiled cloth And if all our righteousnesse be straightly iudged it shall be sound vniust and hauing lesse force What therefore shall become of our sinnes wheras not euen our righteousnesse it self shal be able to answere for it selfe Therefore with all our might crieng out with the Prophet as lowde as we can Enter not into iudgement c. With all humblenesse let vs runne to the throne of mercy which onely is able to saue our soules I. Gough ¶ Looke Hunger RIGHT HAND What is meant by Gods right hand THE right hand is wont in the Scripture to betoken the strength and power wherby God worketh all things effectually as the right hand of the Lord hath done mightely Psal. 118. 16. And is also taken for helpe as in Iob. 14. 15. Psal. 138. 7. 139. 10. And in the Reuelation of Iohn 1. 17. Marl. vpon the Apoc. Christ is called Gods right hand Psa. 118. 15. 16. The right hand of the Lord hath done meruailes The right hand of the Lord hath gotten the victorie it is vsed also for the glorie of the Father concerning which he saith to his sonne Sitte on my right hand And in some place for euerlasting ioye and lyfe Math. 25. 33. And he shall set the Shéepe on the right hand and the Goates on the left Saint Hierome in his exposition of Paules first Chapter to the Ephesians saith He hath declared the power of God by the similitude of a man not because a seate is placed and God the Father sitteth theron hauing his sonne sitting there with him But because we cannot otherwise conceiue how the sonne doth iudge and reigne but by such words to our capacitie As therefore to be next to God or to depart farre from him is not to bée vnderstoode according to the distance of places but after mens merits because the Saints are heard by him but the sinners of whome the Prophet sayth Beholde they that gette themselues from thée shall perish are remoued farre inough for comming néere him at all Euen so lyke wise to bée either at the right or left hand of God is to be taken so that the Saintes are at his right hand and sinners at his left As our Sauiour himselfe also in the Gospell affirming the same doth say that at the right hand are the sheepe and the Goates at the left Moreouer this very word to Sit doth argue the power of a Kingdome by which God is beneficiall to them on whom he doth vouchsafe to sit insomuch as verely he doth rule them and hath them alwayes in his guiding and doth tourne to his owne becke or gouernement the neckes of them that before ranne out of the way at randon and at libertie Bullinger fol. 73. Saint Austen in his booke De fide simbolo saith Wée beléeue that he sitteth at the right hand of God the Father yet not so therefore as though we should thinke that God the Father is comprehended within the limits of a mans body so yâ— they that thinke of him shuld imagine that he had both a right and a left side And wheras it is sayd that the father sitteth we must not suppose that he doth sit with bended hammes least peraduenture we fall into the same sacriledge for which the Apostle accurseth them that haue chaunged the glorye of the incorruptible God into the similitude of
a corruptible man For a detestable thing it is to place God in such a lykenesse in a christian Church and much more wicked it is to place it in the heart where the Temple of God is verely and indéede if it be cleansed from earthly desires and errours We must therfore vnderstande that at the right hande is as much to say as with greatest happinesse where righteousnesse and peace and gladnesse is Euen as also the Goates are placed at the left hand that is in miserie for their iniquities to their paine torment Whereas God therefore is said to sit therby is not meant the placing of his limites but his iudiciall power which his maiestie neuer wanteth in bestowing worthy rewards to those that are worthy of them c. Bullinger fol. 74. What the right hand doth signifie in this place following That I may turne me to the right hand or the left ¶ The right hand or the left hand is no more to say but tell mée one thing or another that I may know whervnto to stick and is a phrase of the Hebrewes T. M. Of the right hand of Christ. To sit on my right hand or on my left hand is not mine to giue saith Christ but vnto them for whome it is prepared of my Father ¶ This answere made Christ to the mother of Zebedes children who desired of him that her two sons might sit in his kingdome the one vpon his right hand the other vpon his wft is as much to say that according to this present state wherein yeâ— sée meâ— I am not come to distribute places seates of my kingdome for know ye that from the beginning my Father I haue distributed and appointed themâ— Therfore be not you carefull as though they were voide This is the true vnderstanding of this place I. Proctour ROBBE How robbing is no these when God commaunded it AND shalt robbe the Aegyptiâ—ns ¶ Héere ye may not note that they stale and therefore ye may steale but note that it was done at Gods commaundement and therefore was it a iust and a righteous thing to be done for he is not the authour of euill T. M. ¶ This example may not be followed generally though at Gods commandement they did it iustly receiuing some recompence of their labours Geneua ROCKE How Christ was the Rocke THe Rocke was Christ. ¶ S. Chrisostome saith vppon this place Petra â—rat Christus c. The Rocke was Christ for it was not by the nature of the Rocke that the water gushed out but a certeine other spirituall Rocke wrought all these things that is to say Christ. Iewel fol. 254. How Christ is the true Rocke Because thou hast said to me saith Christ to Peter Thou art Christ the sonne of the liuing God I doe also saâ— to 〈…〉 Thou art Peter for before he was called Symon but this name that he should be called Peter was giuen him of the Lorde to the ende that by that figure he might signifie the Church For because Christ is Petra the Rocke Petrus is the Christian people For Petra is the principal name And therfore Petrus commeth of Petra and not Petra of Petrus As Christus Christ is not named a Christiano but Christianus a Christian is named of Christus Christ. Therfore saith Christ Thou art Peter vppon this Rock which thou hast coÌ„fessed vpon this Rock which thou hast knowne saieng Thou artâ— Christ the sonne of the liuing God I will build my church yâ— is vpon my selfe being the son of the liuing God wil I build my church I will build thée vppon me and not me vpon thée for men that be builded vpon meÌ„ did say I am of Paule I am of Apollo I of Cephas yâ— is of Peter And other who would not be builded vpon Petrum Peter but vpon Petram the Rocke did say I am of Christ. And the Apostle Paule when he did know yâ— he was chosen or preferred and Christ despised by some men sayd Is Christ diuided Was Paule crucified for you Or were ye baptised in the name of Pauleâ— And as not in Paules nameâ— no more were ye baptised in the name of Peter but in the name of Christ that Peter might bée 〈…〉 vpon theâ— Rocke not the Rocke vpon Peter Nowel fol. 109. Upon this Rocke c. Upon that faith whereby thou hast confessed and acknowledged me for it is grounded vpon the iufallible truth Geneua ¶ Christ is the Rocke wherevppon the true Church is builded No man can laye anie other foundation besides that which is layde already which is Iesus Christ. 1. Cor. 3. 11. Peter is through fayth one of the stones wherewith the Church is builded Sir I. Cheeke ROD. The opening of this place of Marke contrary to Mathew and Luke COmmaunded them that they should take nothing vnto their iourney saue a rod. ¶ Saue a rod onely although in Math. 10. 10. and Luke 9. â— be should séeme to forbid them a rodde yet the text meaneth not so indéede but forbiddeth Coaâ—â— Shâ—es Rod c. By a figure to the intent onely that they shuld vtterly put from them all carefulnesse of any such prouisions For if he had so moâ—â— yâ— they shuld haue taken no such things with them Then should it noâ— now be lawfull for any preacher to haue anie of those things with them when they goe to preach And therfore Marke expressing Christs minde more plainly giueth libertie to take a rod or a walking staffe to ease themselues withall when they were wearie Tindale Take nothing to your iourney neither staues nor sâ—rip c. ¶ Because this iourney was short and but for a time Christ willed that they shuld make hast and take nothing with them whereby they might bée letted any thing at all from the businesse The Bible note ¶ To the end they might doe their charge with greater diligence when they had nothing to let them Geneua Of the rodde and staffe of God what is meant thereby Virga tua beculus tuus ipsa me consolata sunt Thy rod and thy staffe hath comforted me A rodde doth serue to beate to punish and correct children for their faults And a staffe serâ—eth not onely for a weapon to defend a man from his enimies but also a staffe serueth to saue a man from falling So that by the rod ye must vnderstand our crosse correction persecution that the godly doe suffer in this life And by the staffe our helpe our preseruation in our dayly daungers which 〈…〉 were not able to endure if God had not bene with vs and preserued vs. Ric. Turnar ROME HOW Babilon is proued to be Rome by the Scriptures SHée is fallen shée is fallen euen Babilon that great Citie ¶ signifieng Rome for as much as the vices which were in Babilon are found in Rome in greater abundance as persecution of the Church of God oppression and slauerie with destruction of the people of God
was a fountaine at the foote of mount Syon out of the which ran a small riuer through the citieâ— meaning that they of Iuda distrusting their owne power which was small desired such power and riches as they sawe in Sytia and Israel Geneua ¶ Looke Water How that by Siloh Christ is meant The Scepter shall not depart from Iuda c. vntill Siloh come ¶ Which is Christ the Messias the giuer of all prosperitie who shall call the Gentiles to saluation Geneua ¶ The Scepter shall not be taken away from Iuda till Siloh come that is to say the séede of a woman which is Christ the Lord Hemmyng Of the tower of Siloh Upon whom the tower of Siloh fell ¶ To wit in the place or riuer for Siloh was a small riuer from which the conduits of the citie came whereof Iohn 9. 7. Esay 8. 6. and therefore it was a tower of castle built vpon the Conduit side which fell downe sodeinly and killed some Beza SILVER What it is to turne siluer into drosse THy siluer is turned into drosse c. ¶ To turne siluer into drosse to mixe wine with water is depraue the heauenly word of God and to corrupt the pure iudgement thereof for couetous sake which thing was vsed in Paules time as ye may sée 2. Cor. 4. 2. much more now be ye sure T. M. ¶ Whatsoeuer was pure in thée before is now corrupt though thou haue an outward shew Geneua What a siluerling is And found it fiftie thousand siluerlings ¶ These siluerlings which we now call pence the Iewes call sicles and are worth ten pence sterling a péece which summe mounteth to of our money about 2000. Marks SIMON MAGVS Of his hereticall opinions and of his end SImon Magus the forcerer being a Samaritane of the village Gitton was baptised by Philip The Deacon in Samaria he would haue bought of Peter the gift of the holy Ghost Of him rose the word Simonie Act. 8. Euse. lâ— 2. cap. 1. He came to Rome in the time of Claudius he called himselfe a God hée was honoured there with a picture hauing this superscription Simoni Deo sancto He had to his yoke mate one Helen whoÌ„ Ireneus calleth Selen a witch and a common haâ—lot whome hée called the principall vnderstanding Euse. li. 2. chap. 12. 13. 14. He sayd vnto the Samaritanes that he was the Father vnto the Iewes that he was the sonne descended from heauen vnto the Gentiles that he was the holy Ghost Ireneus li. 1. cap. 20. Epipha li. 1. Tom. 2. heraes 21. Peter foiled him in Samaria where for shame he fled and leauing Samaria and Iudea he sayled from East to West thinking to liue at his hearts ease came to Rome vnder Claudius where Peter also being sent no doubt by the holy Ghost met him Euse. Eccle. hist. li. 2. chapter 14. 15. Peter had much to doe with him in the presence of Nero as Anton. Chron. writeth He had thrée conflicts with him In the end Symon séeing himselfe foyled and his witchcraft preuailing not at all told them he would leaue their Citie and flye vp into the heauens whence he came wherefore vppon a certeine daye appointed he climed vp into the high Capitoll whence he tooke his flight by the meanes of his witchcraft and the spirits which bore him in the ayre the people at the sight héere of were amazed But Peter fell downe and prayed vnto God that his witchcraft might be reuealed vnto the world He had no sooner prayed but downe commeth Symon Magus and brused himselfe in péeces so that thereby he dyed miserablye Abdias Babylon Apost hist. li. 1. Aegisip li. 3. chap. 2. Epiphan li. Tom. 2. heraes 21. Anto. Chron. Part. 1. Tit. 6. cap. 4. Of Simon Chananeus the Apostle Symon called Chananeus which was brother to Iude and to Iames the younger which all were the sonnes of Marye Cleopha and of Alpheus was Bishoppe of Hierusalem after Iames and was crucified in a Citie of Aegypt in the time of Traianus the Emperour as Dorotheus recordeth but Abdias writeth that he with his brother Iude were both â—laine by a tumult of the people in Suanier a Citie of Persidis In the booke of Mar. fol. 52. SIMPLE Who are simple HE is simple that is without craft or â—eceit and continueth in beléeuing and executing of Gods will Iacob was called a simple man Gen. 25. 27. SINAGOGVE What a Sinagogue is ACcording to the Greeke word it is called a Sinagogue and to the Latine word a place for the people to assemble together to heare diuine matters by the which name also the places for the assembly of the ecclesiasticall persons are called Marl. vpon Math. Sinagâ—gues are thought of certeine to be conuenient places of resort erected in the stréets or market place To other it seemeth to be an ecclesiasticall place of resort wherevnto the people come to heare the word of God Marl. SINGING The meaning of these two places following BE not filled with wine wherein is wantonnesse but be yée filled with the spirit speaking to your selues in Psalmes hymns spiritual songs singing in your hearts giuing thanks alwayes vnto God for all things in the name of our Lord Iesus Christ. ¶ To Wineâ— yâ— Apostle setteth the spirit as contrary and forbiddeth the pleasure of the senses when in stéed of wine he will haue Christians filled with the spirit for in Wine as he sayth is wantonnesse but in the spirit is both a true perfect ioy Dronkards speake more then inough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onely in voice but also in heart for the voice soundeth in vaine where the minde is not affected they which be filled with wine doe speak foolish filthy and blasphemous things but giue ye thanks to God alwaies I say and for all things Let the word of the Lord abound plenteously in you teach admonish ye one another in Psalmes Hymnes and spirituall songs singing in your hearts with grace ¶ By these wordes Paule expresseth two thinges first that our songs be the word of God which must abounde plenteously in vs and they must not serue onely to giuing of thankes but also to teach and admonish And then it is added with grace which is thus to vnderstande as though he shoulde haue sayde aptlye and properlye both to the senses and to measures and also vnto the voices Let them not sing rude and rusticall things neither let it be immoderatly as doe the Tauerne hunters To the Corinthians where he intreateth of an holy assembly the same Apostle writeth after this manner When ye asseÌ„ble together according as euery one of you hath a Psalme or hath doctrine or hath tongue or hath reuelation or hath interpretation let all things bee done vnto edifieng By which wordes is declared that singers of songes and Psalmes had their place in the Church Pet. Mart. vpon Iudic.