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
the holy Communion euery Sunday King William Conquerour at a counsell at Winchester where the Popes Legate was put downe many Bishops Abbots Priors He gaue to Lanfranck yâ— Archbishoprick of Canterburie the Archbishopricke of Yorke vnto Thomas a Cauot of Beyon King Henrie the first toke an oath as well of the Clergie as of the Laitie sware them vnto him vnto William his sonne and made Bishops and Abbots c. King Henrie the second made Thomas Becket Archbishop of Canterburie who thereat was sworne to the king and to his lawes and to his sonne Edward the first made a statute at North-hampton that after that time no man shall giue neither sell nor bequeath neither chaunge neither by Title assigne landes tenements neyther rents to anie man of religion without the kings leaue In the daies of king Richard the second it was enacted against the Pope that it should be lawfull for no man to try anie cause before him vpon paine to forfait all their goods and to suffer perpetuall prison Elentherius the Pope writing to Lucius king of England said thus vnto him Petijstis a nobis c. Ye haue required of vs to sende the Romane and Imperiall lawes vnto you to vse the same in your Realme of England We may alwaies reiect the lawes of Rome and the lawes of the Emperour but so can we not the lawes of God for ye haue receiued through the mercie of God the lawe and fayth of Christ into your kingdome you haue both the Testaments in your Realme Take out of them by the grace of God and aduice of your subiects a lawe and by that lawe through Gods assuraunce rule your Realme but be you Gods Uicar in that Kingdome A. G. How kings doe reigne by the prouidence of God By me kings reigne c. ¶ Whereby he declareth that honours dignitie or riches come not of mans wisedome or industry but by the prouidence of God Geneua How the kings hearts are in the hands of God The kings heart is in the hands of the Lord c. ¶ Though kings séeme to haue all things at commandement yet are they not able to bring their owne purposes to passe any other wise then God hath appointed much lesse are the inferiours able Geneua How kings were called Nurses The king is called of the Prophet the nursing Father and the Quéenes are named Nurses that although the ministrie of féeding perteine to the Ministers yet the prouision for the foode the ouersight that the children of God be duelye fedde with the right milke with the true bread and water of lyfe belongeth to the Princes therefore haue they the name of Nurses not to nourish children in ciuill matters and corporall fâ—ode onelye but as in ciuill so in Lacte verbi In the milke of the worde of God also Is this onelye the cherishing of the good childe by giuing lands reuenews maintenance and liuing to the Church Is this onely the displing of the froward childe or as ye call it the punishing of the heretike No Maister Stapleton Lyra his exposition and yours doe not agrée He sayth they are Nurses what to doe To féede whom The faithfull ones wherewith With the milke of the word what word Euen the word and Sacraments of God Whereof sith the ministrie and execution belongeth not vnto them but vnto the Ministers it followeth necessarye therevppon that the prouision direction appointing care and ouersight which is the supreame gouernement belongeth to them And this is that which Lyra confesseth and thereby vrgeth of Constantine that he was such another Nurse as did kéepe defend mainteine vpholde and féede the poore faithfull ones of Christ yea carried them in his bosome as it were and procured them to be fedde did set forth Proclamations not onelye against false religion but also to sette forth to exhort and allure vnto the christen fayth caused not the Idolatrous religion to be suppressed but caused also on the other part the true knowledge religion of Christ to be brought in and planted among the people and did not onelye make lawes for punishing of heretikes and Idolaters but also reformed all manner abuses about Gods seruice Thus sayth the Bishoppe out of Eusebius did Constantine playe the Nurses parte I. Bridges fol. 622. Of the kings that serued Iosua And put your feete vpon the neckes of those kinges ¶ This was not done of cruelnesse but to confirme and strengthen the Princes and the whole hoast of Israel which had not killed all but suffered some to flye into Cities that they shoulde heereafter spare no kinges of the Cananites whose possessions the Lord gaue vnto them in as much as they were commanded to slaye all Deut. 20. 17. T. M. ¶ By this Iosua woulde encourage his Captaines and signifie vnto them what victorie they shoulde looke for of the rest of their enimies séeing kings are thus by them serued The Bible note How wicked kings are of God and not of God They haue reigned and not by me They were Princes I knew them not ¶ These wordes are Gods complaint against the wickednesse of those kings of Israel that directed not theyr gouernement by Gods lawe not that they were not kings but that they were wicked kings not that they wer by no meanes ordeined of God for Omnis potestas est a Deo All power is of God And God saith in generall Per me reges regnant Kings rule by me so wel heathen as faithful kings Pilates power was from aboue These kings of Israel Ieroboam Achab Iehu c. were of Gods ordeining Yea Iehu whose house héere GOD complained vpon and sayd He and his ofspring raigned not by him were yet notwithstanding made kings reigned by him In respect of their ambition and priuate affections their reigne was not of him In respect of Gods ordinaunce of his iustice of his prouidence it was not onely permitted but also especially appointed of him as both the Text is euident and your own Glose meaning the Papists coÌ„fesseth for Ieroboam the elder yâ— it was done by Gods will although it were done also by the peoples sinne that regarded not the will of God but followed their owne selfe will And so in some respect it was not the work of God and yet in other respects it was the worke of God And so héere he expoundes himselfe and sayth I know them not not that he was ignoraunt of them but he acknowledged not their doinges Secondly neither the Prophet Ose nor anie other Prophet tooke vpon them to depose any of those wicked kings but to declare the wrath and vengeance of God to come vpon them after which declarations they did not subtract from them their ciuill obedience or counted them from that day forward no longer to be their kings or exhorted the Church of God to forsake their politike gouernement but hauing declared their message from God they let them
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
and the most excellent ministers of God will haue vs worship one God with them by whose contemplation they are all blessed Neither doe we build temples for them for they will not be so honoured of vs because that they knowe that when we are godlie we are the Temples of God Therefore it is well and rightlie written that man was forbidden of the Angell to worship him but one God vnder whom he was his fellow-seruant How this place following is vnderstood Which after his owne imagination walketh in the humblenesse and holinesse of Angels ¶ By religion of Angels saith the olde translation Erasmus By superstition of Angels What S. Paule meaneth héere I cannot well tell except he meane that false Apostles phantasied some hie honour worship to be giuen to holie Angels if they kéepe yâ— law giuen by the ministration of holie Angels and those to displease the Angels yâ— kéepe not the lawe giuen by Angels holie Angels to honour them that obserue the lawâ— So they taught yâ— Angels of God to venge their iniurie displeasures in them yâ— kéepe not the law of Moses So these Pseudo Apostles taught it to be a worshipping of Angels to obserue yâ— lawe the workes of the lawe as necessarie to saluation which thing S. Paule counteth here no honour nor worship of Angels but superstition of Angels a pretence to honour Angels do dishonour them most rebuke to Angels that can be done Or els this place maie be otherwise expounded after this manner That some Pseudo Apostles among the Collâ—sians studied to deceiue them saieng they were the Angels of God sent from God aboue that they had receiued certeine visions of Angels and of holie spirits in some Oracles wherin they were shewed the will pleasure of God what God wold haue done of men in the earth that was that they must néeds kéepe the law of Moses the workes of it or els they said they could not be saued which thing S. Paule reproueth in all his Epistles but most plainlie improued condempned of yâ— Apostles of Christ. Act. 15. Such Pseudo Apostles was among vs sometimes that said holie Angels holie spirits soules of men departed to haue appeared vnto them that they should goe this pilgrimage to this Image or that Image in such a place that they should cause to be said or song so manie Dâ—riges so many Masses found such a foundatioÌ„ for Masses for prescript praiers purchase such Pardons such Indulgenties and manie like reuelations hath bene shewed to men as Pseudo Apostles said by the which meanes they deceiued manie of a long time but thanks be to God their deceit is knowne in a manner to all men how vaine foolish it was how vngodly how perilous contrary to mans saluation how it came not of God but of the diuell was inuented of men and maintained for lucre sake I. Ridley Of good and euill Angels Of good Angels that doe â—erue God and his Church The Epistle to the Hebrewes saith thus Are not all ministering spirits and sent to minister for their sakes which shall be heires of saluation Heb. 1. 14. Of the euill Angell the Lord saith that Satan with his companie is a liar and a murtherer from the beginning And Saint Peter saith The diuell goeth about like a roring lion séeking whom he maie deuâ—ure Iohn 8. 44 1. Pet. 5. 8. How the Angels are not against the authoritie of Magistrates When the Angels which are greater both in power might giue not railing iudgement against them before God ¶ Albeit the Angels condemne the vice iniquitie of wicked magistrates yet they blame not the authoritie and power which is giuen them of God Geneua Whie the Angels be called powers principalities vertues c. Although Angels be called powers principalities vertues it is not for that God hath resigned his owne office vnto them it is not for that he hath dispoiled himselfe of his owne power it is not for that he himselfe abideth idle in heauen But it is for that the Angels are instruments of his power to the ende it should be spread out ouer all c. Caluin vpon Iob. fol. 15. How Angels be called the sonnes of the Gods Among the sonnes of the Gods ¶ He calleth the Angels the sonnes of the Gods because they neither haue had their beginning of the earth nor are clad with corruptible bodies but are heauenlie spirits endued with the glorie of God Not yâ— they bée anie part of gods being or substance as brainsick persons dreame but because God vttereth his mightie power in them therfore is their nature distinguished from ours by this title The effect thereof is that although there shine foorth a greater maiestie is yâ— Angels then in other creatures insomuch that they rauish vs to wonder at them yet come they nothing néere vnto God that they should dimme him with their excellencie or part stakes of souereigntie with him which thing is to be marked aduisedlie because yâ— although God do euerie where auouch yâ— Angels to bée but seruaÌ„ts redie at his coÌ„maundement yet yâ— world being not contented with the one God forgeth to it selfe many Gods Caluin How Angels appearing in humaine bodies were not men Two things are diligentlie héere to be weighed One is whether Angels when they after this sort put on humaine bodies maie be called men I think not For if we vnderstand humaine flesh which is formed borne of a resonable soule vndoubtedlie Angels after that manner cannot be said to haue hamaine flesh What then will some men saie Were the sences deceiued wheÌ„ men sawe them Not so For the sences iudge onelie outward things such things as appeare But what inwardly impelleth or moueth these things which they sée they iudge not That longeth to reason to séeke search out This also is to be added that Angels did not continuallie retaine these bodies bicause they were not ioined to them in one and the selfe same substaunce so yâ— an Angel a bodie were made one person The holie Ghost also although hée was a true Doue where he desceÌ„ded yet was not he together one substance with it wheâ—fore the Doue was not yâ— holie Ghost not yâ— holie Ghost the Doue Otherwise Angels may as we haue before taught enter indéed into a body before made which before had his being as it is read of yâ— Angel which spake in yâ— Asse of Balaâ—m and of the diuell which by the Serpent talked with Eue. But at this present we dispute not of that kinde but onelie saie that Angels working in this manner in the bodies of creatures are not ioined vnto them in one and the selfe same substaunce Wherefore the asse could not bée called an Angell neither was the Angell an Asse euen as the Serpent was not in verie déede the diuell neither was the diuell the Serpent Pet. Mar. vpon Iudic.
due either by the name of a vowe or els of a cursse The Iewes had a Commaundement giuen them that they should not spare Idolls for their dutie was to ouerthrow and destroy all things pertaining vnto them But they being led by couetousnesse reserued those things vnto themselues and tourned them to their owne proper commodities So sinned Achan also Saul when he had ouercome Amalech Contrariwise Moses gaue an excellent example of vertue when he not onely brake the golden Calfe but also did beate it into powder and threw it into the riuer For if the reliques of the Idoll had remained stil peraduenture the Israelites as they were outragious woulde haue worshipped them Indéede the Publike-wealth and our Magistrates maye take away those things which are superstitious and conuert the prices of them to good and godly vses But this thing is not permitted to priuate men But the Iewes were generally forbidde that they should not saue such things especially as were vowed by a cursse Pet. Mar. vpon the Rom. fol. 46. SADVCES What the Saduces were THe Saduces were such men as cloked their religion vnder a glorious name for Saducei is as much to say as iust or holy They taught yâ— ther was neither Angel spirit nor life after death that God gaue the lawe onely for this that honestly and quietly we should liue receiuing of God héere in this lyfe the reward of Iustice. They interpreted the Scriptures according to the iudgement of mans reason neither any other thing would they heare And as concerning that which pertained to the manner of their liuing they were plaine Epicures A wonderfull thing to be heard yâ— such Ethnike opinions should créepe in among the peculiar people of God that so farre that openly they were not afraid to teach constantly to affirme that after this lyfe there remained none other life The Saduces calling themselues after the Etimologie of their name iust men affirmed as Iosephus writeth lib. 2. bell Iud. cap. 7. that man had free-will that it lay in man to doe good or bad Mat. 22. and Luke Act. 23. say that they denie the resurrertion affirming ther was neither Angell nor spirit Euseb. 13. SAGAION What it signifieth SAgaion as some will signifieth an exercise that is a painfull and heauie temptation of Dauidâ— Other interpret it an ignoraunce because he knew not the fault that was layed vnto him Some say it was one of the instruments where with all the Psalmes before which it is set were sung Some think that it is a certaine kinde of melody T. M. The Hebrue Interpreters agree not among themselues vppon this word Sigaion For some take it for an instrument of Musicke Unto some it séemeth to be a note to sing a song by Other some thinke it to be the beginning of some common carol according to the time whereof Dauids will was to haue this Palme sung And other interpret the Hebrue worde to signifie delightfulnes In my iudgment saith Caluine yâ— second opinion is most allowable namely yâ— it was some kind of tune or song as if a man would terme it a Saphicke or Phalentian verse Howbeit I force not a matter of so lyght importaunce Cal. vpon the Psal. SAINTS How Saints are not to be prayed vnto nor worshipped THe very Saints themselues whether they he dead men or Angels wil not haue honour giuen vnto them which only is due vnto God This appeared in Pauleâ— Barnabas when the men of Licaonia aâ—â—onied at their miracle would haue done sacrifice vnto them as if they had bene Gods for they renting their garments confessing and perswading them that they were not Gods forbad such things to be done vnto them This appeareth also in the Angells as we read in the Apocalips The Angell forbidding himselfe to be worshipped and saieng to him that worshipped him I am the fellowâ— seruaunt of thée thy bretheren August in his 2. boo and 21. chap. against Faustus I. Gough But neither Helias is to be worshipped although he be yet alyue nor yet is Iohn to be worshipped although by his owne praiers he made his sleepe wonderfull nay rather he receiued grace from God But neither Thecla nor any Saint is worshipped For yâ— olde error shall not rule in vs that we shuld forsake the liuing God worship those things that wer made by him For they honoured and worshipped the creature besides the creater and they were made fooles For if he will not haue the Angells to be worshipped how much more yâ— which was borne of Anna which by Ioachiâ— being giuen to Anna which by praier and all diligence was giuen according to promise to the father and mother notwithstanding was not â—orne otherwise beside the nature of man but like as all men of the séede of yâ— woman and of the wombe of the woman Epiph. in his book cont haeres li. 3. to 2. haeres 29. Let vs not count it religion to worship the workes of mens hands For the crafts masters themselues which made such things are better whom notwithstanding we ought not to worship Let vs not make it religion to worship brute beasts for the basest sort of men yâ— be he better theÌ„ they whoÌ„ notwâ—staÌ„ding we ought not to worship Let vs not make it religion to worship dead men because they haue liued godly they are not counted that they seeke such honour but they wold haue him to be worshipped of vs who allumining them doe reioyce August in li. de vera religi chap. 55. I. Gough As for the holy Martirs we neither say that they are Gods neither haue we accustomed to worshippe them but we praise them rather with great honour because they haue valiaÌ„tly striuen for the truth and haue mainteined the sinceritie of faith insomuch as they haue despised their owne lyfe and not regarded the terrours of death haue preuailed in verye great daungers and were of so great strength as though they would raise vp Images to themselues of their owne lyfe c. Cyril in his 6. booke contra Iulian. To praise God in his Saints what it meaneth If the Papist will haue this place Praise the Lord in his Saints to be lyke vnto this Call vpon the Saints of the Lord Then by as good a reason we may say that the Trumpet the Uioll and the Harpe c. ought to bée called vpon For it followeth immediatly after Praise him in the sound of the trumpet in the violl and in the harpe but the Catholike veritie truth doth both read and vnderstand the words of the Prophet after this sort Praise the Lord in his Sanctuarie or in his holynesse that is praise him that dwelleth in heauen for in another place he sayth Lift vp your hands vnto the Sanctuarie praise the Lord which is as much as if he shoulde haue sayde Lift vp your hands vnto heauen praise the Lord giue him thaÌ„ks for his benefits Whervnto he addeth
reproued of all men then fornication it selfe False Prophets false Apostles and false Priests sprang vp which vnder a counterfait religion deceiued the people the most part of them vnder the honest name of chastitie commit whooredome adultery incest commonly and without punishment The Bishops Priests of this time how do they endeuour to kéepe either in heart or in hody the holynesse of chastitie without which no man shall sée God They are giuen ouer into a reprobate minde and doe those things that are not conuenient for it were shame to vtter what these Bishops do in secret Againe he saith absteining from the remedy of marriage afterward they flow ouer into all kinde of wickednesse Againe such notorious filthynesse of lecherie there is in manye partes of the world not onely in the inferiour Clarkes but also in Priests yea in the greatest Prelates which thing is horrible to be heard Bar. de conuers ad cleri chap. 19. in ope triperti li. 3. cha 7. Huldericus the Bishop of Augusta in Germany wrote sharply against Pope Nicholas in this wise I haue founde thy decrées touching the single lyfe of Priests to be voyde of discreation thou séest that many followers of thy counsell willing vnder a feined colour of continēt life rather to please man then God commit hainous actes in the end he concludeth thus by such discipline of discretion as you know best roote this Pharesaicall doctrine out of Gods folde I beléeue it were a good lawe and for the wealth and safety of soules that such as cannot liue chast may contract matrimonie For we learne by experience that of the law of continence or single lyfe the contrarie effect hath followed for as much as now a daies they liue not spiritually nor be cleane chast but with their great sinnes are defiled with vnlawfull copulation whereas with their owne wiues they should liue chastly Therefore the Church ought to doe as the skilfull Phisition vseth to doe who if he sée by experience that his medicine hurteth rather then doth good taketh it cleane away And would to God the same waye were taken with all positiue constitutions SINNE The definition of sinne SAint Augustine in his 2. booke De consensu Euangelistarum saith Sinne is the transgression of the law Ad simpliciatum li. 1. Sin is an inordinatenesse or peruersenesse of man that is a turning from the more excellent creator a turning to the inferiour creatures De fide contra Manichaeus cap. 8. he saith What is it else to sinne but to erre in the precepts of truth or in the truth it selfe Again Contra Faustū Manicheū li. 22. ca. 27. Sin is a déed a word or a wish against the law of God The same Augustine De duobus animabus contra Manichaeus ca. 11 saith Sin is a will to reteine or obteine the which iustice forbiddeth is not frée to absteine And in Retract li. 1. cap. 5. he saith That will is a motion of the minde with copulation either not to loose or else to obteine some one thing or other All which definitions as I do not vtterly reiect saith Bullinger so do I wish this to be considered thought of with the rest Sin is the naturall corruption of mankind the action which ariseth of it contrary to the law of God whose wrath that is both death sundry punishments it bringeth vpon vs. Bullinger fo 478. What sinne is Sin in the scripture is not called the outward work only committed by the body but all the whole busines whatsoeuer acompanieth moueth or stirreth vnto the outward déede and that whence the works spring as vnbeleefe pronenesse readinesse vnto the déede in the ground of the heart with all his powers affections and appetites wherwith we can but sin So that we say the a man thē sinneth when he is carried away headlong into sinne altogether as much as he is of that poison inclination corrupt nature wherein he was conceiued and borne for there is none outward sinne committed except a man be carried away altogether with life soule heart body lust minde therevnto The Scripture looketh singularly vnto the hart vnto the race originall fountaine of all sin which is vnbeléefe in the bottome of the heart for as faith onely iustifieth and bringeth the spirit and lust vnto outward good works euen so vnbeleefe onely damneth kéepeth out the spirit prouoketh the flesh stirreth vp lust vnto euil outward works as it fortuned to Adam Eue in Paradise Ge. 3. For this cause Christ calleth sin vnbeléefe and that notably in the. 16. of Iohn The spirit saith hée shall rebuke the world of sinne because they beléeue not in me Wherefore then before all good workes there must néeds hée fayth in the heart whence they spring And before all bad déeds and bad fruits there must néedes be vnbeléefe in y◠heart as in the roote fountaine pith and strength of all sinne which vnbeléefe is called the head of the Serpent and of the olde dragon which the womans seede Christ must tread vnder foote as it was promised to Adam Tindale in his Pro. to the Rom. How euery sinne is mortall That euery sinne is mortall in that it is sinne is euident by the words of God himselfe who can best iudge in this matter In the. 18. of Ezechiel verse 4. saieng thus The soule that sinneth shall dye héere is no exception or difference made of sinne but any sinne in that it is sinne is deadly as Saint Paule sayth Rom 6. 23. For the reward of sinne is death Héere also you see that Saint Paule maketh no difference of sinne but that Mors death is the reward of sinne generally without exception And Saint Iohn sayth Euerie one that committeth sinne the same also committeth iniquitie and sinne is iniquitie Heere also you see that Saint Iohn sayth making no difference of sinne that sinne in that it is sinne it is iniquitie without exception Christ sayth that out of the heart procéedeth euill thoughts murthers adulteryes c. And againe hée sayth That whosoeuer beholdeth an other mans wife to lust after her hath already committed adulterye with her in his heart And Saint Iohn following his maister lyke a good scholler saith thus Omnis qui odit c. Whosoeuer hateth his brother is a murtherer So it is euident by the sacred Scriptures that all sinnes without exception are mortall and deadly I. Gough The Doctours saieng in this matter There were also before Christ worthy men both Prophets and Priests but yet conceiued and borne in sin Neither were they frée from originall and actuall sinne And there was found in them all either ignoraunce or insufficiencie in which they going astray haue sinned and haue néeded the mercye of God By the which béeing taught and instructed haue giuen thanks to God haue cōfessed themselues to haue lacked much of the full measure of
the reproch of meÌ„ contempt of the people at length suffered yâ— accursed death of the crosse Ge. How Thamar is thought to be Dauids naturall daughter and was not When Thamar had dressed meat for Adonâ—a her brother and brought it vnto him he tooke her would haue lien with her to whom she said Oh nay my brother do not force me but rather speak vnto the king he will not deny me vnto thée ¶ This séemeth to be against the law of Moses where it is forbidden the brother to marry yâ— sister whether she be yâ— daughter of his father or yâ— daughter of his mother to this it is answered thus Dauid toke yâ— mother of Thamar in battel had hir home to his house shaued her head let her nailes grow which thing being doÌ„e according to yâ— law he toke her to his wife who neuerthelesse was then great with childe by the husband which she had afoâ—e hauing in her wombe this Thamar so that she was not the naturall daughter of Dauid and therefore Ammon his sonne might take her to his wife by the lawe Lyra. THAMMVZ What this Thammuz was AND beholde there sat women mourning 〈…〉 Thammuz ¶ The Iewes say this was a Prophet of the Idolls who after his death was once a yeare mourned for in yâ— night onely of women Saint Hierome taketh it for Adonis Venus louer Other thinke it was Osiris an Idol of the Aegyptians The Bible note ¶ Thammuz that is after S. Hierome Adonides Amasius which was Venus fairest sonne which is fained to haue risen from death to lyfe which fable the women of Iewrie did celebrate and holde solempne both with mirth teares Some say that it was an Image which was made to wéepe by craft Before this Image did women also bewaile their separation from their louers and reioysed when they obteined them againe T. M. THANKE OFFERING What Thanke offering is WHen ye will offer a thanke offering vnto the Lorde ¶ Thanke offering that is an offering of thanks giuing Thankes giuing is when the benefites of God are recited whereby the fayth to Godward is strengthened the more fastly to looke for the thing that we desire of God Ephe. â—5 4. 1. Tim. 4. â— T. M. True thanks giuing is an acknowledging and confessing of the benefits receiued together with a thankfulnesse of minde and a publishing of Gods goodnesse Tindale THARSIS What Tharsis is thought to be IOnas made himself ready to flye to Tharsis c. ¶ Under yâ— name of Tharsis as some think is signified some sea yâ— was farre of and whose voiage was very long so that the sailers therein could sée nothing but the sea and the ayre Ioppa is an hauen of Iewry where was sometime a goodly citie of which there remaineth now but a portion T. M. For the king had on the sea the nauy of Tharsis ¶ By Tharsis is meant Cilicia which was abundant in varietie of precious things 2. Par. 9. 21. Psal. 48. 7. Geneua The kings of Tharsis and of the Iles. ¶ Of Cilicia of al other countries beyond the seas which he meaneth by the Iles. Ge. THEBVLIS What his Heresie was THebulis Anno Domini 110. was the first heretike in the Church of Hierusalem He fell from the faith because they would not choose him Bishoppe after Simeon Euse. li. 4. chap. 21. THEFT What Theft is THeft is when we withhold that which is an other mans against yâ— owners wil or when we by iniurie draw vnto vs other mens goods or wheÌ„ we distribute not that which is ours when néede requireth Pet. Mar. vpon the Rom. fol. 45. THEMA What Thema was THey yâ— went to Thema ¶ Thema was one of yâ— twelue princes of Israel and inhabited the South part of Arabia of whom the region was called Thema By the which men passe into the whole country of Arabia thinking to finde water ther to quench their thirst but they are deceiued The Bible note THEODOTVS What his heresie was THeodotus a Montanist through sorcerie tooke his flight towards heauen but downe he fell and died miserably Euse li. 5. chap. 14. THERAPHIM What this Theraphim was THey made also Theraphim ¶ Touching the signification of this word Theraphim there is great ambiguitie among the expositours But I vnderstand it to be that Idoll which they had grauen and molten when all the other thinges were ready which serued for Idolatry they at the length brought that Image vnto the Temple And of these Theraphims or Images they were wont in the olde time to aske Oracles In Genesis we read that Rachel the wife of Iacob stale awaye the Theraphim of her Father And in the first of Samuel the. 19. chapter when Dauid escaped Michol put in his bed Theraphim Pet. Mar. vpon Iudic. ¶ Theraphim is thought to be an Image made to the shape and figure of a man and also to signifie all other instruments belonging to their false religion The Bible note THEVDAS Of his rebellion THeudas in the time yâ— Caspius was president of Iewry perswaded the people to take their goods to followe him to Iordane for there he bare them in hand he would with a becke diuide yâ— waters yâ— they might be dry shod so recouer their lybertie set them free from bondage of the Romanes to whom the foolish people obâ—ieng when they looked in vaine for the miracle were all slaine Hemmyng ¶ This was one of the false deceiuers yâ— Christ prophesied shuld come in his name Mat. 24. Of this Theudas Iosephus maketh mention in his 20. booke and. 4. chapter of the Antiquities This Theudas was about thirtie years before him of whoÌ„ Iosephus mentioneth in his 20. booke De antiqui cap. 4. that was after the death of Herode the great when Archelaus his son was at Rome at what time Iudea was ful of insurrectioÌ„s so that it is not sure so giue credit to Eusebius in this point Gen. THIATRIA What Thiatria was THiatria is a citie of Lidia which is a shire in Asia the lesse the inhabitation of the Macedones called of some the last city of the Misians This word Thiatria betokeneth yâ— strong fume or sacrifice of labour or painfulnesâ— Looke Act. 16. 14. Ma. fo 19 THINKE How of our sâ—lues we cannot thinke well NOr yâ— we are sufficient of our selues to thinke any thing as of our selues ¶ If any maÌ„ doth affirme or holdeth opinion that a man can by the strength of his own nature think a good thought perteining to his saluation or yâ— he can without the inspiration of the holy Ghost consent or agree to the wholsome preaching of the Gospell he is deceiued by an hereticall spirit â— vnderstaÌ„deth not the words of Christ 〈…〉 Without me ye can 〈…〉 nothing nor that saieng of Paule We are not sufficient c. The Councell of Mil. ¶ Looke S. Barnards exposition of this place in Freewill