troublesome dreames 137. b Bearing with others weaknes 52 Beda liued in a corrupt time 42. b Bearfoote is Elleborus 164. b Bees of bullockes dead 218 Begging disalowed 203 Behauor in prosperiti aduersiti 6 Benefits degres worthines 198 Benefits whether they be to be wtdraweÌ„ froÌ„ vnthaÌ„ful persons 198 Benefits of god ar of .2 sorts 198 b Beniamin had .x. families 269 Beniamites worthy to be condemned 271 Beniamites how many of theÌ„ wer slayne by the Israelites 273. b Berdes of Priestes 201. b Bernhards error of angels 209 Bethabara 141 Bethel is not alwayes a propper name of a place but wher the ark of the couenant remained 269. b Bethlehem .2 of that name 239. b Betraying handled 36 b Betraying defined 37 Betraying wurs theÌ„ besieging 37 Betraying lawful 37. b Betraying examples 38. b Betrothing in woordes of the future tence 284. b Bezek situate 11 Bibles preserued by the Iewes 57 b Bishop of Rome hath nothing common with Peter 149 Bishops of Rome refused kingdom in the church at the first 147 Bishops ambicious 12 Bishops coÌ„secrating of kings whether they be therein greater then kinges 261. b Blabbing a vice moste peculiare to women 221. b Blasphemies horrible 235 Bloudshedding iustly and rightly restrayneth not from the holy ministery 146. b Boasting what 87. b Boasting against God 132. b Body what it signifieth with Tertulian 209 Body spiritual how 211 Body and bloud of Christe howe it is eaten 212. b Bodies of men after the floud whether lesse then before 17 Body humaine cannot consist with out flesh and bones 118. Body remoueth vs not from the beholding of God 117. b Bodye is ioyned to the soule for a helpe and not punishment 208. b Body is anoyed with druÌ„keÌ„nes 163. b Bodely diseases les grieuous then the mindes 247. b Bona goods 139. b Bondage first of the Israelits 77 Bondage more grieuous then losse of goods 70 Bondage is agaynste the nature of man 80 Bondage is a ciuill death 36 Bond saruants may not flye from their masters 227. b Bonifacius the right 257. Booke de Patientia none of Augustines 158. b Booke de Dogmate ecclesiastico is none of saint Augustines 121 borders of the Hebrues couÌ„tri 267 Bramble a vile plant 160. b Breade remayning in the Eucharist 205 brethreÌ„ for al maner of kinsfolks 23 Brothers children ar not forbidden to mary by Gods lawe .19 but by the law of nature 21 Brothers wyfe onelye lawfull for the Iewes to mary 21. b Bribery of Abimilech 158 Burials of the Hebrues in their own possessions 66 Burnt offringes 271 Burthens personall 263. b C. CAesar touched 153. b Caiphas the hie priest was no prophet 137 Calcedonia Synode 147. b Calfes made by Aaron IeroboaÌ„ were made of a good intent 48. b Calues of the lyps 192 Canons of the apostles allow mariage of Ministers 94. b Canons latter corrupt 215 Canons authority aboue the Ciuill lawes 217. b Cantones vilages of Heluetia â—67 Captains ouer ten Centurions c why God appointed 115. b Captaynes to haue Ministers in their campes 96. b Captaine needefull in great daungers 176. b captiues returning or escaping 85 b Carthage inhabited wyth Sidonians 243. b Cardinals hoorehunters 232 Carefulnes contrary to securitye yet not alwaies to be praised 247 case new requireth a new help 88 b Cases of lying to auoyd dauÌ„ger 90 Castels whether it bee lawfull to fence 113 Castels municions cannot defend from the anger of God 112. b Cathecumeni 42 b Cato burthened with droÌ„kennes 163 Caues described 112. b Cause of synne is not to be layd vnto God 167 Cause iust vniust differ much 271 Causes first more to be considered then the second 71 Centurions c. why God appointed 115. b Ceremonies complayned on 190. b Ceremonies neede not be all a lyke euery where 54. b Ceremonies of the law howe long they might be vsed 52 Ceremonies of the law howe farre Paule condemned them 51. b Ceremonies are not good bycause they had a good begynning but bicause they be good of theyr nature 48 Ceremonies in the Masse what they signify is vnknowen 50 Chaire of Peter 149 Chaldry paraphrast with the Hebrues is of great authority 285. b Chalebs petigree 18. b Chaleb a faythful spy 18 Chanaan nation discussed 7 ChanaaÌ„ deuided by Iosua before it was possessed by the Israelits 7. b Chananites why God woulde not by and by destroy them 8 Chananites expelled by the Israelites went into Affricke 7 Charges extraordinary 263. b Chariotes for warre described 32. they can not resist God 32 b Charity is neglected when we depart from the true God 155. b Charity not broken in destroying of Cities 31 Chaunce is not with God 172 ChauÌ„ce is not wtout gods wil 165 b Chaunge is not in God 175 Chemos god of the Amonites 185 Cherem vowes 192 Ches play 220 Children many is an excellent gyft of God 200 Children fayre of foule Parentes how 4. b Childe of a day old is not pure 180 Children are more of the father theÌ„ of the mother 156. b Children deuided for legitimacion c. 177. b Childrens obedience to their Parentes 203. b Childrens duties to their parents al one with subiects to their Magistrates 265 Children whether they may marye wtout coÌ„sent of their parents 214 Children when they maye disobeye their parentes 253 ChildreÌ„ ar not punished for theyr fathers as touching eternal life 182 Choyce of meates is not to bee followed 278 Christ is man 211. b Christ is the vniuersal head 147. b Christ the head of the church 241 Christ dissembled 89. b Christ as wee reade oft wept but neuer laught 63 Christ how he resembled Melchisedech 261 Christe is the mediator in makyng leagues 73. b Christ refused a kingdoÌ„ offred 147 Christ is our peace 122. b Christes appearing to the olde Fathers how it may be proued 119 b Christ how he is taught bi the boke of Iudges 2. b Christ had a true body after hys resurrection 209 Christes bodye howe it entred the doores shut 211. b Christ appeared to Gedion 115 Christes body bloud ar not included in the simbols or signes 212 b Chronicles howe they differ from histories 3 Chrysippus foolish answer 147 Church is gouerned of God wyth a singuler care 203 Church had not two swords in the apostles time 260. b Churche howe it maye haue twoo swordes 259. b Churche geueth not authoritye to the scriptures but contrary 5 Church hath three offices touching the word of God 5 Churches consent if it be to be waited for in reformacion of religion 265 Church ought to entreat for the reconciliation of the repentant 250 Church that payeth tythes is greater then the minister 261. b CipriaÌ„ resisted the church of Rome 148 Circumstances make much in euery matter 101 City of Palmes what 27. b Cities whether it bee lawfull to fence 113 Cities of refuge beloÌ„ged to the Leuites 18 Citizen good who 150 Ciuil lawes are to bee corrected by the woord
differeth from a Sacrament The difference betwene a sacrifice and a Sacrament whiche is also a voluntarye and religious worke and also instituted by God that by it the promises and good giftes of God should be sealed and exhibited bycause ther we offer nothing vnto God but he offereth signes and amplifieth his giftes vnto vs when as those thinges which are offred ar receaued with a sound saith The definition of a Sacrifice But that the thing may be made more plain let vs in a summe gather the definition of a sacrifice And that is thus A sacrifice is a voluntary and religious action instituted of God to offer vnto him our thinges vnto his glory and that thereby we may with a strayghter bond be coupled vnto hym in holy societye To this definitiō of sacrifices must be added a participation A deuision of sacrifices Certein sacrifices ar propitiatory others ar of thankes geuyng By the first kinde God is made mercifull vnto vs by the power iuste merite therof Sacrifice propitiatory is onely one But of this sorte we haue but onely one for as much as onely by the death of Christ the eternall father is reconciled vnto vs and by the merite of this one only oblation the sinnes of the elect are forgeuen But in the other kinde of sacrifice we geue thankes vnto God we celebrate his name and to our power we obey his will Agayne A sacrifice hath an outwarde part and an inward part wee must know that this kinde of sacrifice consisteth of two partes whereof the one is an inward part namely whereby we freely and without compulsion referre vnto God our own wil and our selues wholy and all that wee haue receaued and we make them subiect vnto him and consecrate them vnto his name The other is an outward part wherby by some gift and that visible and sensible we do as it were by some token and signe testify what we haue in our hart and we offer vnto him somwhat of those things which he himself hath geuen vnto vs. So they in the old time offered first fruites tenthes and sacrifices In whych thinges they dyd not onelye shadowe Christ The outwarde sacrifice with out the inwarde pleaseth not god the most acceptable sacrifice vnto God but they testified also what loue they them selues bare vnto God By these thinges it appeareth that the outward oblation or sacrifice is nothing acceptable vnto God except it haue the inward part annexed with it which maye testefy it to be in vs in very dede for bicause they which do make any such oblation do most filthyly lye vnto God For to testifye that which is not so pertayneth to deceite and seing that a lye is vituperable in all thinges euery wher much more pernicious detestable is it if it be vsed before God Why the sacrifices of the Iewes wer some tymes vnacceptable vnto God Hereof it came that god often times said by his Prophets that the sacrifices of the Iewes wer not acceptable vnto him and chiefely for this cause namely bicause they dissembled to honour him with lyps and outward signes when as they wer farre from him in hart He requireth therfore the inward part by it selfe but as for the outward part he hath no otherwise commaunded but so that it be offered with the inward part ioyned together with it otherwise if it be naked alone it is both vnacceptable and also highly displeaseth him If thou wilt aske what be those outward works The outwarde sacrifices of the Hebrews wherby we may testify the inward sacrifice I could rehearse a great many the killing of beastes the oblations of first fruites and tenthes which the fathers had whilest they were vnder the law To them are added outward wordes wherin we geue thankes vnto god we celebrate his praises and we make our praiers To these must be added duties of charity toward our neighbours Outward kind of sacrifices cōmon to vs to the fathers mortification of the affections of the fleshe and obedience vnto the commaundementes of god All these latter kinde of sacrifices are as well common vnto vs as to the fathers These thinges we geue vnto god to beare witnes of our faith and obeysaunce towarde hym And seing that it is not to be doubted of those first which wer offred in the time of the law but that they were in their time sacrifices least there should be anye ambiguitye had of the other which wee mencioned in the latter place whether they ought to be counted in the place of sacrifices we wil confirme it by testimonies of the scriptures It is written in the .50 psalme Offer vnto god the sacrifice of praise And in the .51 psalme A sacrifice vnto god is a troubled and a broken hart c. In the .12 to the Romanes I desire you for the mercy of god that ye would set foorth your bodies a liuely sacrifice holy c. Micheas saith in the .vi. chap. I will tell thee O man what god requireth of thee Doo iudgement loue mercy walke reuerently and modestly before God Isay also and the rest of the Prophetes haue in many places confirmed this sentence Neither is it to be passed ouer An order or certayne degres amonge outward sacrifices that among these outward thinges which are offered as sacrifices vnto god there are certaine degrees and an order appoynted For god himselfe testifieth that he farre aboue the other preferreth mercye and charity toward our neighbours Wherefore in Mathew the .9 is thys place brought out of the Prophet Hosea I will mercy and not sacrifice Moreouer it is written in the .1 of Samuel Obedience is better than sacrifices These words teache vs that among outward oblations the kylling of beastes and tenthes and fruites in the old time held the last place But the principall part was geuen to the obedience which was shewed vnto the woord of God to charity towarde our brethren to thankes geuing and to praiers The end of sacrifices Neither is the end of sacrifices lightly to be passed ouer but with diligence to be cōsidered especially as Augustine hath expressed it namely that we might with an holy fellowship cleaue vnto God For without it our workes thoughe they be neuer so excellent Why the death of Christ so much pleased God can be no sacrifices Yea and the death it self of Christ which was the chiefe and onely sacrifice pleased god for this cause especially bicause Christ to no other end offred himselfe but to fulfill the will of his father and to obey him as it was meete But to these thinges which I haue sayd I will adde an other thing which Augustine writeth in his Epistle ad Deo gratias the 3. Augustine Two thinges ar required in euery secrifice question Namely that in euery sacrifice god requireth twoo certaine thinges First that our oblations be made vnto the true god from which intent for as
Christ in Iohn aunswered of the man borne blynd Neither hath this man sinned nor his parentes that he should be borne blynd but that the glory of God should be made manifest Also Peter and Paul when they were put to death could not complayne that they had not deserued death Although God when they were killed had not a respect vnto this to punishe thē What God regardeth in the martyrdome of his sainctes but that by their bloud might be left a testimony of the Gospell of his sonne Wherefore seing the matter is so and we be al subiect vnto sinnes there is no cause why we should complayne that God dealeth to seuerely with vs if we be afflicted for the sinnes of our parents For God can so directe those troubles The scourges of the children profite sometymes the parentes that they shall pertayne not onely to hys glory but also to the saluation of our parentes For oftētymes he punisheth the parents in the children and the prince in the people For the parentes are no les grieued for the punishement of their childrē then if they themselues wer afflicted If the children dye for the parētes cause they haue no wrong done vnto them for death is also dew vnto then they should otherwise haue dyed Wherfore if God will so vse their death he may doo it iustly The grieues of the children are the grieues of the parents Which thing also we may affirme of other calamityes For if the sonne be vexed with sickenes he deserued the sickenes if he haue lost money thē hath he lost thinges transitory and vnstable and which were geuen hym on that condition that they mought easely be taken away agayn God as touching the regenerate turneth punishmēts into medicines Wherfore if god will with these kindes of calamityes punish the parentes in the children he can not be accused of iniustice Wherfore Augustine in his questions vpon Iosua the 8. question by originall sinne sayth he many punishements are dew vnto vs which yet God conuerteth into certayne medicines and maketh them very much to profite vs although they seme vnto vs euil For if the sonne had lyued peraduēture he would haue followed the euill steppes of his father or els committed woorser things Wher fore if God take him out of this life he can not complayne that he is ill delt with For through the benefites of god his death redoundeth to his profite For he is taken away least by malice his heart should chaūge And vndoubtedly we must suffer easy euils to atteyne vnto great good thyngs For so the Phisitions with a bitter purgation trouble the throte to restore the sicke person to hys former health In lyke maner when we haue deserued punishmentes God yet turneth them to good By this means discipline is kepte in the worlde And by this meanes saith Augustine a certayne discipline is established in the world For vnles it were so men would continually proue worse and worse A certayne coniunction also and society of mankinde is declared whē one after this maner is punished for the sinne of an other For they whiche pertayne vnto one kingdome or City or Churche are after a sorte one body among themselues And in the body one mēber suffereth for an other Wherfore seyng thys is so in the body it is not absurde that the same do chaunce also in the society of men Plutarche Plutarche in his booke de Sera numinis vindicta hath very well taught this The eye saith he is sicke the vayne of the arme is cut so the father hath sinned and the sonne is punished the prince hath behaued himselfe ill and the people is vexed and such compassion or suffring together is there in things humane That author iustly accuseth the rashenes of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche as often as these thynges doo chaunce do complayne that God dealeth cruelly For the father sayth he is either good or euill If the sonne of a good father be peraduenture afflicted with euill straightway they crye out that God doth vniustly neither is it meete that the sonne should be so miserably handled which had so good a man to his father But if the father be euill and the sonne come into misery agayne they make exclamation that here also god is vniust For the sonne ought not to haue ben punished when as the father sinned wherfore the common people thinke that the sonne should by no meanes be afflicted But what if the father be euill and yet all thinges go prosperously with the sonne here also they cōplayne as he sayth of the iniustice of god For they deny it is iust that then the sonne should lyue prosperously whiche hath so euill a father These thinges this man thoughe he were an Ethnike writeth very godltly Children are certayn partes of the parentes Moreouer we must consider that children are as certayn partes of the parētes and haue somewhat of the parentes in them Wherfore it is not absurde if God punish the part of the parentes in the children But I will returne to Augustine who saith the god by this meanes setteleth discipline in the world in the publique wealth in the Churche and in the famely Whose saying in any iudgement can not be discōmēded for if the children be punished for the sinnes of their parētes they haue nothing wherof to complayne They owe vndoubtedly this duty vnto their parentes for of them they haue that they are Wherfore if they leaue theyr lyfe for them they haue no wrong done them For they render vnto them that whiche they receaued of them If god shoulde saye vnto them I will vse your punishment to the saluation of your parētes they can by no right refuse it Iohn sayth that euery one ought so to loue his brother to be ready to lay euen his life for him And if we must geue our life for our brother how much more ought we to geue it for our father God vseth sundry instrumentes wherwith he draweth men vnto him Why then should he not vse either the sickenes or death of the children either for the chastenyng or for the saluation of the parentes Augustine in his .8 Augustine The lesser part iustly suffreth punishment for the greater question vpon Iosuah whiche I haue oftentymes alledged sayeth That it is iust that the lesser part suffer punishement for the greater as in that hystory it happened bycause of the sacrilege whiche Achan committed A fewe fel in the battaile and the whole multitude was absolued Hereby we vnderstād how great the anger and vengeance of God would haue bene if the whole multitude had sinned when as the sinne of one manne was so excedingly punished And Plutarche in that booke whiche a little before I brought This thing sayth he also the Capitaynes doo in their hostes If there be any thyng commonly committed of all they put the tenth manne to death that by the punishment of a fewe the rest
to their good Moreouer he wyll haue thē to expresse in themselues their first begottē brother Iesus Christ whiche suffred in hymselfe other mens synnes For this also is a certayne portion of the Crosse of Christ althoughe they are not so innocent as Christ was neither serueth their crosse any thing to redeme sinnes Daniel in his captiuity after this manner confessed hys sinnes We haue sinned sayth he and done vniustly c. He sayd not They haue sinned but we And Esaye sayeth All our righteousnes are as a cloth stayned with floures of a woman There is in deede in holy menne a certayne ryghteousnes but not such a righteousnes as they can boast of before the iudgement seate of God Wherfore if they suffer any thing they haue no iust cause to complayne But thou wilt saye Why is it sayd that God in thē punisheth the sinnes of other mē when as they also sinne We should say rather that he punisheth their sinnes and not the synnes of their parentes I answere Bycause when god hath much and longe tyme wayted that their father should repent and it nothing profited and in the meane tyme it is come vnto the third and fourth generation at the length he poureth out his anger vpon the children whiche therefore are sayd to suffer for their fathers bicause vnles the malice of their fathers had gone before their affliction might haue ben deferred till farther time But now bycause they haue fallen into the third and fourth generation the consideration of the iustice of god wil not suffer the punishement to be deferred any longer And althoughe they themselues also haue deserued those euils yet bycause they are so corrected in the third and fourth generation they owe that dewty vnto their parentes And so God feareth the parētes that they should temper themselues from wicked actes and thoughe they will not for gods sake or for their own yet at the least for theyr posterities sake It also maketh the children afrayde to imitate the sinnes of their fathers least the punishmēt due vnto their fathers be required of thē Neither is it vniust that the children suffer somthing for their fathers sake for by their fathers they receaue inheritances and are aboue other honored and exalted For god did not onely make fortunate Dauid but also for his sake fauored his posterity For the kyngdome perseuered in his famely the space of .400 yeares But as touching eternall life As touchyng eternall life the childrē are not punished for the sinnes of the fathers neither shall the father be punished for the sinnes of the children nor the children for the sinnes of the fathers Howbeit children obteine many spirituall giftes by good fathers For Paul in his .1 Epist to the Cor. the .7 chap. sayth Otherwise your children should be vncleane but now they are holy Wherfore the children haue of holy parentes some holynes and some spirituall gift as that place teacheth And on the contrary part Childrē obtein some spirituall giftes for their parentes sake by euil parentes many such good giftes are hindred neither are they heard of God beyng euill and not repentaunt when they desire spirituall giftes for their children Yet by the prouidence of God it oftentymes commeth to passe Euil parentes doo sometymes hinder theyr children of god spiritual gifts that of good parentes are borne noughty children and of euill good as Ezechias a good kyng had to his father Achaza a wicked kyng And contrarywise the same Ezechias beyng a very godly prince begat Manasses a very vngodly and cruell kyng The same also myght I saye of Iosias Thys therefore commeth so to passe least wickednes shoulde increase without measure Why good childrē ar borne of euil parētes euill of good if of euill parentes shoulde continually bee borne euill children God putteth to hys hande and maketh the sonne borne of an euill father a member of Christe And therewith all he sheweth that his goodnes can not be hindered by the parentes thoughe they be neuer so wicked Farthermore euill children are borne of good parentes that grace should be the better knowen And that the goodnes of the childrē should not be attributed vnto nature whiche they haue drawen of their parentes For god will haue it knowen to be his gifte that we are saued This one thyng onely is to bee added vnto the foresayde question It is not lawfull for men to punishe the sinnes of the parentes in the children That it is in dede lawfull for god as it is sayde to punishe in the children the synnes of the fathers but that is vtterly vnlawfull for men to doo For in Deut. the .24 chap. it is commaunded That the fathers should not be punished for the children nor the children for the parentes Whiche is to be vnderstande so that the father consent not vnto the sonne or the sonne vnto the father Wherefore Achan if he had bene called vnto tryall and to the iudgement seate he should be the ordinary lawe haue peryshed alone and not hys chyldren with hym But GOD hath thys hys proper law who would haue it otherwyse done although sometymes he obserueth thys also For in the booke of Numbers the 26. chap. When Core conspired agaynste Moses he was destroyed but hys chyldren were not together with hym extinguished Samuel came of the posterity of Core yea rather they were kepte for the holy ministerye and of their posteritye was Samuel borne Amasias the kynge was praysed who slewe the murtherers whiche killed his father and slewe not their children for he had a regard vnto the law of God The cause of this prohibition Augustine bringeth Augustine God sayth he may punishe the sonne for the father bycause although he afflicte hym in this worlde yet he can saue hym in the worlde to come And this can not man doo Farther god seeth that the children are not innocentes but man seeth not that Although the ciuill lawes are herein a great deale more seuere and do punishe the children for the fathers sake as it is in the digestes In treason the children are punished for the fathers and in the Code ad I. Iuliam maiestatis yet they put not the sonne to death for the father but depriue hym of all hys fathers goods dignityes and honours Howbeit they lefte some parte for the doughters whiche parte was called Falcidia to mary them withall Otherwise the ciuile lawes agree with the lawe of god For in the Code de paenis in the lawe Sancimus it is commaunded that the punishement be not transferred vnto other either to kinsfolkes by affinity or to kinsfolkes by bloud but onely to be layd vpon the author of the crime And yet as wel this law as the other before were ordeyned both of the self same Emperours Archadius and Honorius But the cause why it was so seuerely decreed agaynst treason seemeth to be this to feare men away from this kynde of wicked crime Yet the lawes of god decree
it was peculiar and aboue the common institution of others by the deede I say and not by the ryght or vowe of the parentes Samson ought to haue obeyed althoughe he had not vowed Whether it was lawful for Hanna â—o vow for her sonne bicause it was done by the word of god Howbeit of Hanna the mother of Samuel it may be doubted how it was lawfull for her to vow for her sonne For it may scarse seme iust that the sonne should be bound by the vowe of the parent It was demaunded in the tyme of Benedict whether the children offred by the parentes vnto monasteries when they came vnto mans state might mary Gregorius Gregorius Magnus to Augustine a Byshop of England aunswereth that it is vtterly vnlawful Whiche is a verye hard saying and agaynst the word of god For Paul sayth it is better to mary then to burne And he whiche can not conteyne let him mary ConciliuÌ„ Carthaginense In the counsell of Carthage the .3 wherat Augustine also was present it was decreed that childreÌ„ offred vnto the Church when they came to mans estate should either mary or els vow chastity This also was rough ynough For who shuld require this at that age being vnskilfull of thinges not certayne of his own streÌ„gth But these things I speake that we might knowe that decrees are contrary to decrees But to returne to the matter I saye that Hanna mought vowe for her sonne for as touching the performyng of the vow as longe as he was brought vp by his pareÌ„tes she might easely prouide that he should not drinke any wyne nor cut of hys heare nor be at any funerals But after he came to lawfull age it was Samuels duty to obserue these things not in dede in respect of the vow but bycause of the obedience whiche he ought vnto his parentes For children ought to obey theyr parentes in all those thinges which are not agaynst piety the word of God So the Rechabites as it is in Ieremy wheÌ„ they obeyed their father Ionadab The Rechabites who coÌ„maunded them to drinke no wine all their lyfe tyme or to dwel in Cityes were for the same cause praysed of God Howbeit Hanna vnles she had had a peculiar inspiration from God she could not haue vowed that Samuel should all his lyfe tyme haue ministred at the tabernacle of the Lord for as much as the law of god absolued meÌ„ froÌ„ the ministery at a certaine space of yeares namely in the .50 yere Magister sententiarum But that which I haue sayd that it was lawful for Hanna to vowe the vow of a Nazarite for her sonne it semeth not to be firme with the definition of a vow whiche is thus brought of the Master of the Sentences A vowe is a testificatioÌ„ of a willing promise made vnto God The definition of a vowe of things which pertayne vnto God But a vowe which is vowed by the parent for the sonne can not seme willing Yea but it is bycause the parentes vowed not being compelled but of their owne fre will farther it is mete for the children to obey the will of their parentes freely of their owne accorde especially when they commaunde no vngodly thyng or contrary to the worde of God By this place some gather that Samson was sanctified in the wombe of hys mother whiche selfe same thyng is beleued both of Ieremy and also of Iohn Baptiste How some are sayd to be sanctified froÌ„ the wombe And they will haue him so to be sanctified that afterwarde he committed no mortal sinne as they call it But this is false and vayne Neither to sanctifye in this place is anye thyng els then to appointe one to the execution of some certayn worke Samson therefore was sanctified that is appoynted of God to deliuer his people So was Ieremy ordeyned to Prophesie And Iohn to be the voyce of a crier in the wildernes Neither of this kinde of sanctification doth it follow that these holy men neuer sinned For euery maÌ„ is a lyer also there is no maÌ„ sayth Salomon whiche sinneth not Farther what shal we say of Samson Did he neuer sinne He fel vndoubtedly and that greuously Paul also who sayth to the Galathians that he was himselfe separated from his mothers wombe and yet he persecuted the Churche of God Moreouer the children also of Christians are called holy for as muche as God is not our God onely but also the God of our seede according to that saying of Paul to the Corinthians Your children are holy who yet no man doubteth but that they afterward fal and grieuously sinne If the vow be against charity it is to be broken One thinge remayneth to be spoken of and afterwarde I will returne vnto the history When the father voweth and the sonne desireth to performe the vowe of the father what if the vow be a gaynste the health of the sonne He shall peraduenture fal into some disease and he must nedes drinke wine or cut away his heare what is to be done in this case I haue in an other place admonished that the preceptes of god ar of diuers sortes so that some ar greater and some easier As touching god whiche is the commaunder all are equall and like one to an other But as touching the thinges which are coÌ„maunded there is some difference Wherfore the lesse precept must geue place vnto the greater For whiche cause Christ sayth by the wordes of the Prophet I will haue mercy and not Sacrifice not as thoughe God vtterly contemned Sacrifices which he had commaunded but bycause he more estemed mercy And Christ also admonisheth in the Gospell in the .5 chapter of Math. that if thou offer thy gift at the alter and there remeÌ„berest that thy brother hath somewhat agaynst thee thou must go first and reconcile thy selfe vnto thy brother and then returne and offer thy gifte Whereby he declareth that he altogether wil haue the les precepte geue place vnto the greater Wherfore we must thus aunswere vnto the question God commauÌ„deth the Nazarites to absteyne from wine he also commaundeth euery man to defend his life by good meanes Here when as the sicke man can not preserue both the preceptes it is necessary that he preferre the greater before the les For so dyd the Rechabites the sonnes of Ionadab behaue themselues For althoughe theyr father coÌ„maunded them that they should not dwel in Cities neither drinke any wine and were also commended of God bycause they obeyed the preceptes of theyr father yet at that tyme when Ieremy wrote these thinges of them they dwelled at Ierusalem contrary to the precept of their father For the Chaldeyans had wasted all the fieldes Wherefore they perceaued that there was then no place for their fathers precept But in monasteryes they doo contraryly For if the father be sicke the sonne is so bound by religion that he can by no meanes helpe him 6 And the
from ordinary power 257 Ministers are fraunchised froÌ„ personall burthens 263 Ministery ought to be well reported 248. b Minister maye rebuke a prince by gods word but not depose him 259 Minister how he may take awaye vngodlines 123. b Ministers of God are to be heard when 96. b Ministers and prophetes are an occasion but not a iuste cause of ruines 262 Ministers with captaines in theyr campes 96. b Ministers maraige 93. b Ministers admonished 144. b Ministers how they maye bee present at mariages 287. b Minister ill may be heard of God though not for his own sake yet for the peoples whom he prayeth for 207 Ministers to bee orderd at imberdayes why 277 Miracles handled 126 Miracles go before fayth in them that beleue not the preachynge which they haue heard 130 Miracles not sufficient to perswad godlynes 67 Miracles woorking makes a man neither better nor wurs 128. b Miracles of the vngodly god suffereth to proue his by 243 Miracles may be wrought to defeÌ„d false doctrine aswel as true 129 b Miracles whether godly men may desire 130. b Miracles at the bodyes of deade saintes 69 Mirth of hart allowed of god 161. b Mirth is somtimes vnconuenient 162. b Missa for missio 42. b Mishah original of masse 41 Miseries common ioyne men in amitye 252 Misery is not without fruit 78 Mizpa what place it is 183. b Mizpa where it was 267 Moabites came of Lot 80. b monarches vices in these daies 11 b Money is not so muche to be esteemed as truth 90 Monica the mother of Augustine 138. b Montanus for fasting 278. b Moral good workes 72 Moses was a ciuil magistrat 261 Moses father 284. b Motions first are synnes 180 Motherlye affection for absence of her children 111 Mother cities or churches 40. b Mourning for the dead 202 mourning somtimes necessari 162 b mournig acceptable before god 63. b Mouth of the church is the Minister 207 Munitions helpe not against gods anger 112. b Munkey 202. b Murther is not to bee let vnpunished 145. b Murtherers of kinsfolk 157 Murther of pareÌ„ts or kinsfolk 158 Murther of what sorte condemned by Gods word 165. b Murtherers without weapoÌ„s 166 Musicke handled 102 Musick delighteth both senses and mynde 102. b Musickes abuses 103. b Musicke not commauÌ„ded to be had in the church 104 N. NAamaÌ„s exaÌ„ple answered 50 b Nabals denial of vittals like them of Succoth 144. b Naboths exaÌ„ple for obedieÌ„ce 265 b Naboth excused 56. b Nathinites 36. b Nature of ours subiect to corruption 46. b Nazarites vow 201 Nazarites abstayned not from mariage 196 Negligence defyned 247 Neighbour who 31 Nemesis defyned 142. b Nepthalim 96 Newters are detestable 281 Nicolaus the Deacon 230. b Nicopolis called Emaus 41 Night traueling is daÌ„gerous 250 b Night deuided into .iiii. partes 139 Ninth houre 277. b Noah an example to auoyde dronkennes 162. b Nobility 173 Noblenes wherin it consisteth 197 NoÌ„ credereÌ„ EuaÌ„gelio c. skaÌ„ned 5. b Numa Pompilius law 158 Numbers reckening in the scripture 157 O OBedience one of our chiefe workes 64. b Obedience is the principall fruite of faith 131. b Obedience to god is to be preferred before ciuil peace 124 ObedieÌ„ce to god more then men 38 Obedience when god requireth he withdraweth not affectioÌ„s 195. b Obediences limites 55. b Obedience vowing 203 Obedience to the magistrate is due how far 264. b Obedience to the magistrate brokeÌ„ ii wayes 264. b Obedience of Iiphtahs daughter 192. b Oblations please not God but for the offerers sake 206. b Offence auoyding 52 Offerer is more acceptable vnto God then the sacrifice 206. b Offers require weying before they be taken 150 Offices of both the powers muste not be confounded 259. b Offrings are to be made by Christ 117 Offrings for the dead 277 Oyles commendacion 161. b Old test perteineth nothing to vs say the Anabaptists 186 Olde testament reiected by heretikes why 17â— Oliue tree estemed of God 161. b Ophra ii places of that name 114 Oppression geueth occasion of profitable sermons 113. b Oppression taketh his beginnyng of tyrantes 161 Oppressors shall one daye be punyshed 71. b Oracle of god neglected 6. b Oracles how they should be moued 272 Oracles answered by dreames 137 Orders whether they many be geuen to bastardes 178 Ordinary charges 263. b Origens folish opinion of Angels deuils 208. b Othes assertiue promissory 85. b Othe of execration 282 Othes are not easely to be violated 281 Othe first lawfull and afterwarde vnlawfull is not to be kept 86 Othes against the worde of god charity are of no force 288 Othes how far they are to be kept 39. b Othes caÌ„not take away the bond to the commaundements of God 86 Othe ought not to be a bond of iniquity 85. b Oth of the israelits did not bind theÌ„ to destroy al the Beniamits 280. b Oth ioyned to threatnings 71 Othoniels pedigre 18. b Outward workes without inward godlines nothing worth 74. b P. PAcieÌ„ce a necessary vertue 175 b Palamedes 139 Papistes ascribe more to creatures then is meete 69 Papistes handle all thinges supersticiously Their hipocrisy 146. b Papistes commit Idolatry to their Pope 68. b Papists impudent clayming of authoritye is the casting awaye of Christ 2 Papists subtelty of Lechem 205. Papistes compared with the Danites 246 Papists church is without a Magistrate 255 Papistes common infection Sodomitry 254. b Papists mayntain hooredom 230. b Papistes count aduoutries lyghte crimes 233 Papists more ignorant of gods wil then the Ethnikes 207. b Papists wiser then God 94. b Papists falsly accuse vs of sedicion being sedicious themselues 197. b Papists cruelty in punishing heretikes 182. b Papistes make manye lyes in the Masse 50 Papists offering of Christe in the Masse 207 Papists are scolers of Montanus 278 b Papistry more liked then the truth why 173. b Papistes how they should be ordered 61. b Pardon defined 13 Parentes duty concerning keping of their children 288 Parentes consent whether it bee nedefull in mariage of their children 214 PareÌ„ts coÌ„sent in matrimony 212. b Parents obtaine for their children some spiritual gifts 182 Parricide 158 Patres conscripti 105. b Paul whether he lyed wheÌ„ he said he knew not the hye priest 89 Pâ—x defined 122. b Peace among the Romanes neuer aboue forty yeares 83. b Peace offringes 271 Peace is not so much to be sought as obedience to God 124 Peace of the Israelites during 45 yeares 172 Penuel 145 People alwayes frame them selues to the example of their prince 66 Peregrinations causes 29 Perils are to be auoided rather theÌ„ nourished 286. b Peripatetikes exposicion of dreames 135 Peripatetikes opinion of affections 142 Periurye is diligentlye to be auoyded 288 Permission 167 Permission of God to excuse hys doinges 78. b Persecutions abrogate not the lawes of God 54 Personals burthens defined 263. b Peter slain at Rome aÌ„swered 149 Pharao was hardened both of god and of him selfe 78. b Philip the Emperour
fyrst christen Prince 258. b Phineas nephew of Aaron 59 Phineas liued long 272. 237 Phisicion traitour 37. 39. b Phrantike persons oft see dreames 135. b Piety defined 279 Pigineians stature 82 Pithagorians .ij. the one pledge for the other 192. b Pithagoras opinioÌ„ of musick 102. b Pity foolish 13 Plage of the church greuous 92 Playes handled 218. b Playes and daunces vppon feast dayes 282. b Platoes prayse 29 Pleadinges in the law forbidden in the Lent 279. b Pleasures some delite the mynde som the outward sences also 102. b Plinies epistle to Traian 102 b Plural for the singular 108 b Plutarches diuine sentence 180. b Poetries begynnyng and lawfulnes 102 Poetes 139 b Pollicy not to make manye priuye of thine enterprise 170. b Pollicy of war agaynst the Beniamites 273. b Pollicy in fulfilling a mans vocation God forbiddeth not 123. Pollicies of Gedeon 139 Poligamia argued against 288 Pope Antichrist 231. b Pope hath no authoritye to make lawes in a common wealth 21. b Pope teacheth he must bee obeyed vpon necessity of saluation 257. b Pope aboue all kynges and Princes 257 Pope aboue emperor absurd 147 b Pope inferiour to many priests in dignity 261 Popes put downe kings and Emperours which the prophets neuer did nor Christ nor his Apostles 259 Pope maketh the sword of the emperour subiect vnto him 257 Pope whether he maye bee iudged of no man 262 Pope claymeth dignity for spirituall thinges neuer vseth theÌ„ 261 Popes are bawdes 232 Popes and popish bishops compared to brambles and briars 161 Pope ouerthrowen by Iothams apology 161 Popes ought to haue before theyr eyes c. 148 Pope dissolueth othes lawfull and vnlawful 85. b Pope touched 150 Popes wickednes in handling degrees of mariage 21. b Posteritye whether they maye bee bound by their elders 75. b Postliminium 186 Pouerty vowed 203 Power of God absolute and ordinarye 97. b Powers .ii. ecclesiastical and ciuil 257. b Power is geuen to princes of god not of bishops 261. b Powers Ecclesiasticall and Ciuil wherin they differ 259. b Precepts of the law when one is contrary to an other the weightier is to be obserued 184 Precepts of God of diuers sortes 203. b Prescription 38 Prescription handled 188. b President forbidden to mary a wife in his prouince 21 Preterperfectence expouÌ„ded by the preterpluperfectence 14 Praying we helpe other 50 Praiers distinguished into publike and priuate 94 Praiers wtout faith auaile not 1â—0 Pray onely to God for that which is aboue the faculty of man 129 Pratlers oft see dreames 135. b Preaching of gods word is not subiect to ciuill power but the preacher 258. b Preaching of the word of god hath all men and all states subiect vnto it 258 Priestes for hooredome should bee deposed 233 Priestes may excell the Pope in dignity 261 Priesthode bothe of Melchisedech and of Leui signified Christ 261 Pride detested of God 270 Pride of the Ephramites 197 Princes are called Deacons and pastors 255. b Princes good are diligently to bee prayed for 155 Princes duty to be a father of hys country 105. b Princes maye bee called heads of their people 148. b Princes euyll are the apointment of God 150 Princes dutye in suffering fellowship of godly and vngodly 54 Princes duty to be careful for hys peoples good state after his death 65 b Princes haue not lawfullye exemte Ecclesiasticall men from their subiection 263 Priscillanistes 38 Prisons are not to be violated 227 Prisoners condemned though the partye iniured by them forgeue them yet may they not be deliuered wythout the wyl of the Magistrate 81 b Priuate men admonished 122. b Priuate mans duty in taking awai vngodlynes 123. b Priuate mans syn sometimes cause of common calamity 124 priuate man sodenly oppressed is armed by the Magistrate to defend him selfe 85 Priuate men ought not to take away Images 245 Priuy contractes vnlawful 154 Prodition handled 36. b Prolepsis a comman figure in scriptures 246. b Promises how far they be of force 23 Promis first is euer to be kept if it be honest 86 promis rash of Chaleb 23 Promises how farre they are to be kept 39. b promises of as much efficacy as an othe 86 Promises ciuil how far they are to be performed 176. b Promises of the law 175 Promises of God howe they are to to be vnderstanded 175 Promises of the law gospell 13. b Promises ioyned commonly to preceptes 96 promises and threatnings why thei they be added to the commaundementes 23. b promocion offered godly men modestly refused 161 Pronounce of the first person repeated 104. b Prophecy in women 93 Prophetes might sacrifice though they were not of the Tribe of Leui 206 prophetes ar not the efficient cause of ouerthrowing of kingdomes 262 prophetes false by beyng possessed of an euil spirite 137. b propiciatory sacrifice is but one 64 Prosopographia 111 Prosperities behauiour 6 Prosperous euent sheweth not the enterprise to be iust 271. b prosperous succes is no good argument that our doinges please the Lord. 243 Prouerbe law and country 189. b Prouerbe of the courte of Rome 85. b Prouidence of God by light things bringeth weighty thinges to pas 122 Prouoking occasion of destruction geuen by God 97 Prudence God forbiddeth not in fulfilling a mans vocation 123 Publike prayer what behauiour is required thereat 207 Publike welth is more to be regarded then kinsfolke 156. b Punishment by the purs 284 Punishments should rather bee diminished by Iudges then augmented 12. b punishment of the vngodly after 2. sortes 11 punishments of this life no maÌ„ suffreth which he deserueth not 180 Punishmentes outwarde vsed by the Apostles 259 Punishment would not be done in anger 280. b Punishment firste in the Lordes house 234. b Punishmentes of God is to moue repentaunce 174 Punishing of fathers in the children is lawfull for God but not for men 182 punishments of other ought we coÌ„sider to our profit 171. b Purgatorye emptied with fasting 279. b Purifications of the elders 273. b R. RAhab traytor 38. b Rapte handled 283 Rapte hath most commonlye an vnlucky end 285 b Reading of an history what it profiteth 288 b Reasons humane must geue place to Gods vocation 115. b Reasoning by the example of god is not alwayes lawful 233. b Rechabyts came of the Kenites 27 b. their prayse 29 Rechabites came of the Kenites 98 Reconciliation of the husband and the wyfe after adultry hath bene committed 249 Reformation of Rome and romysh religion promised 222 reioycing at an other maÌ„s hurt 143 Religion pure can wee not long abide in 72. b Religion pure must be so receued that we depart from pernicious Masses and papistical impieties 123 Religion remaining vnrestored nothing can go forward in a publike wealth 122. b Religion hath continual nede of repayring and purging 68 Remedies against feare 247. b Remista for remissio 42. b Remnauntes described 1â—7 Remus why he was kylled of Romulus 227 Repentaunce 174 Repentance true 176
Vittailers oft ill spoken of 177 Vittaylers women 226. b Vigils cōuerted into fastings why 140 Violence against violence maye be vsed 85 Violence may be resisted by violēce 165. b Violence acceptable vnto god 43. b Violence or coaction god inferreth not to mans will 167. b Virginity bewayled 192. b Visions of Angels 208 Visions handled 118 vngodly chastened by vngodly 80. b Vngodly fall into those euils wherof they be afeard 224 Vnitie of citizens wher in it consisteth 197. b Vnity without agreement in ceremonies 279 Vniuersall supreme Patriarche title refused by bishops of Rome 147 Vniuersality in othes 86. b Vnleauened bread vsed why 116. b Vnthankefulnes loke ingratitude Vnumquodque propter quid aliud magis 5. b Vocation of God is not to bee lefte for reuenging of priuate iniuries nor for lacke of meate and other necessaries 144. b Vocatiō of god whether we ought to obiect our infirmity against it 115. b Vow defyned 203. b. 237. b Vow is a promise made to god 214 Vowes how they are to be kept 86 Vow of vniust things is of no force 95. b Vow of Iiphtah handled 192. b Vowes redeming 192 Vowes before ioynīg in war 190. b Vowes of religious men 203 Vowes for other as mother for the sonne 203 Vowes chiefe property to be wyth a willing mind performed 193 Vowing to do thinges 30. b Vrim and Thumim 7 Vsucapio 189 Vsury where it may take place 85 Vsury vsed by the Popes 232 VV. WValles and gates of Cities ought not to be violated 227 Wantonnes at grape gatheryng 168 Wars may be lawfull 76 War is a thing lawful 156. b Warres proces to send messengers first to debate the iniuries 185. b War must be proclaimed 268. b Wars against the Turkes why they haue not prospered 70. b War iust and vniust 186. b War right 186 Wars obseruations before they begin 271 War what is to be reproued therin 187. b War ciuil is not all vniust 199 Warfare allowed of god 97 Waspes of dead horses 218 Watches who inuented 139 Water skant in Syria 106. b Weake and strong God vseth alike 92. b Weakenes of others is to be borne with 52 Weapons be they neuer so simple may serue when gods word is added and contrary 91. b Wearines is thirsty 100. b Wepying not alwayes token of repentaunce 62. b Weping god aloweth somtime 61. b Weping not allowed 63 West church when it receiued singing 103 Whetstones of vertue 142 Wicked easily agre against the people of God 80. b Will of God of .ii. sortes hid manifest 213 Will of God in nature is one but diuers in respectes 79 Will of God chaungeth not 33. b Will to murther though it be disapointed is to be punished 166 Wit of man is by nature sluggish 218. b Woman condemned of adultry no man can mary 249. b Womens entisements are of great force 228. b Women are not forbidden to prophecy for the common edification of the church but warned to haue their heades couered 93 Woman prophet 92. b Women teachers 93. b Womens vice curiosity 285. b women easily fal to cursings 237. b Wordes defyned 88. b Wordes whence they haue their significations 205 Word of God written or vnwrittē of lyke authority 5 Word of god is the rule of our actions 129 Word of god is it the declareth what or who is godly or vngodly not succes or prosperitie 227 Word of god knowne he wyll not suffer to be despised 80. b Word of god no custom prescribeth against 189. b. 190 Wordes of men are so far fruitfull as the predestinatiō of God hath before appointed 97 Wordes gentle would be vsed in daungerous corrections 253 Wordes doubling affirme more assuredly 206 Workes much auailable 14 Workes of ours do not reconcyle god vnto vs. 72 Workes of ours how holye soeuer they appeare are impure and vnperfect 272. b Workes are not good before fayth 152. b Workes they that trust to muche to them attribute to much to humaine aides 132. b Workes are not meritorious of eternall life 152. b Worshipping inward and outward 49 Worshipping religions of .ii. sortes 68 Worshipping of God fained or deuised by man is nought 48 Worshipping of god by other wais thē he hath willed is idolatry 69. b Worshipping ought to leane to the word of God 202. b Worshipping of the true god with other worship thē he himself hath cōmaunded is Idolatry 238 Woorshippinge of God instituted without his word is to him vnacceptable 151. b Worshipping of god consisteth not in outward thinges only 75 Wowing by iust meanes lawful 23 Wowings by dauncing 287 Wiues right vse and abuse 161. b Wiues vse and cautions 165 Wyues moe then one at once argued against 288 Wyues manye permitted after a sort to the fathers 153. b Wyues called concubines 268 Wyues duety 204 Wyfe helpeth her husband 208 Wyfe of a minister if she be an adultres sinneth more greuously then an other 248. b Wiuely affections in their husbāds absence 111 X Xerxes cruel acte 13 Z ZAbulons tribe 9◠Zeugma 32 FJNJS