there was an other booke opened which is the Booke of life ¶ This is the booke wherein the chosen are reported to be written before the beginning of the world by reason of the certaintie of their Predestination whereof thou readest thus either forgiue them this offence or if thou wilt not doe it wipe out of the booke of life which thou hast written Exodus 32. 32. Also be glad for your names are written in heauen Luk. 10. 20 Also whose name are in the booke of life Phil. 4. 3. Moreouer it is a similitude borrowed of the custome of men who in taking musters are wont to write the choicer sort and to call them by name So is God said to take view of his seruaunts by name and to call them by name Exo. 33. 12. and Iohn 10. 3. Mar. vpon the Apoc. fol. 281. ¶ After this was an other booke opened of a farre diuerse nature from the other bookes for it was the swéete booke of life wherein were registred all that were predestinate to be saued from the worlds beginning And this booke is the eternall predestination of God Bale Who be written or wiped out of the booke of life And I will not wipe him out of the booke of life ¶ To bée wiped out of the booke of life is as much as not to be reckoned among the liuing blessed and happie sort For the booke of life is nothing els but the register of the righteous which are fore ordeined to life according as Moses saith Exo. 32. 32. And as it is written in Psal. 69. 27. and in Dan. 12. 2. This regester saith Gasper Megander doth God reserue in his owne kéeping And therefore it is nothing els but his eternall dteermination fore purposed in his brest In like manner Dauid saith let them be wiped out of the booke of the liuing Psal. 69. 27. that is to saie let them not be reckoned among Gods chosen whom he allotteth to the possession of his church and kingdome In this booke of life that is to saie in this election or choice determination purpose knowledge or predestination of God there is not registred ante misbeléeuing Turke anie wicked Iewe anie vnâ—epentant noughtie packe nor anie stubborne hypocrite vnlesse they turne to the Lord acknowledge Christ the onelie sonne of God For none be written in it but such as beléeue aright in Christ. And that we maie read this booke we need not to climbe vp into heauen with the worldlie wise men to search out Gods secrets but must come to the plaine Shepheard to the Dxe â—all where Christ laie Luke 2. 16. We must looke vpon Christ who is become man and was crucified and put to death for vs and if we finde our selues in Christ then doe we reade our name written in the booke of life For he that beléeueth in the sonne of God hath euerlasting life Iohn 3. 36. And he shall not come to damnation but is passed from death to life Iohn 5. 24. And in this place Christs meaning is that he which ouercommeth not but like a weakling and coward shrinketh in this incounter by consenting to wicked errour shall be cast awaie with shame haue his name striken out of the booke of life Marl. vpon the Apoc. fol. 59. And the Bookes were opened◠¶ These bookes séeme to be the consciences of all men be they good or bad which shall be then laied open according as the Apostle witnesseth Rom. 2. 15. 1. Cor. 4â—5 by reason that Christ shall bring all the things to light which were couered before Other some take these bookes to be the olde and newe Testaments that forasmuch as there is shewed in them what God had commanded it shuld appeare also by them what euerie man had done or not done But the first exposition is the truer Marl. vpon the Apoc. fol. 280. Of what credit the bookes of Machabees be in the scripture Saint Austen receiued it for Canonicall But first of what sure credite did he receiue it The Iewes saith he estéeme not the writings of the Machabees as they doe the Lawe the Prophets and the Psalmes of which the Lord himselfe hath witnessed as of his witnesses saieng It was necessarie that all things should be fulfilled that are writen in the Lawe and the Psalmes and Prophets concerning me But it hath bene receiued of the Church not vnprofitablie if it be sobâ—rlie read or heard And Hierome teacheth without anie doubting that the Authoritie thereof is of no force to the prouing of Doctrines And it euidentlie appeareth by that olde booke which is intituled vnder the name of Cipriane concerning the exposition of the Crede that it had no place at all in the olde Church But why do I héere striue without cause as though the Authour himselfe did not sufficientlie shewe how much he is to be credited when in the ende he craueth pardon if he haue spoken anie thing not well Truelie he that confesseth his writing to néede pardon saith plainlie that they are not the Oracles of the Holie Ghost Beside all that the godlinesse of Iudas is praised for none other cause but for that he had an assured hope of the last resurrection when he sent an offering for the dead to Hierusalem Neither doth the writer of that historie referre that which Iudas did to be a price of redemption but that they might be partakers of the eternall life with the other faithfull that had died for their Countrey and Religion This doing was indéed not without superstition and preposterous zeale but they are more then fooles that drawe a Sacrifice of the Lawe so farre as vnto vs forasmuch as we knowe that things doe cease by the comming of Christ that then were in vse Caluine in his institutions 3. li. chap. 5. Sect. 8. Of certeine bookes of holie scripture lost Whereof it shall be spoken in the booke of the Battailes of the Lord. ¶ Which séemeth to be the Booke of the Iudges or as some thinke a Booke which is lost Geneua Is it not written in the booke of Iasher ¶ Some read in the booke of the righteous meaning Moses The Chaldes text readeth in the Booke of the Lawe but it is like that it was a booke thus named which is now lost Geneua In the Booke of Nathan the Prophet in the Booke of Gad ¶ The Booke of Nathan the Prophet and the Booke of Gad are thought to haue bene lost in the Captiuitie Geneua Written in the Booke of Chronicles of the Kings of Iuda ¶ Which Bookes are called the Bookes of Semeia and Iddo the Prophets 2. Par. 12. 15. Geneua Of the booke of the Lawe found I haue found the Booke of the Law of the Lord. ¶ This was the copie that Moses left them as appeareth 2. Par. 34â— 14. which either by the negligence of the Priests had bene lost or els by the wickednesse of idolatrous Kings had bene abolished Geneua BORDERS Wherefore
with inward eyes that is spirituallie to vnderstand them ¶ In these wordes S. Chrisostome sheweth plainlie that the words of Christ concerning the eating of his flesh and drinking of his bloud are not to be vnderstoode simplie as they be spoken but spirituallie and figuratiuelie Chrisostome in Iohn Homil. 46. Tertulian writing against Marcion saith these words Christ did not reproue bread whereby he did represent his verie bodie And in the same booke he sayth That Iesus taking bread and distributing it among his Disciples made it his bodie saieng This is my bodie that is to saye sayth Tertulian a figure of my bodie And therefore saith Tertulian that Christ called bread his bodie and wine his bloud becausâ— that in the old Testament bread and wine were figures of his bodie and bloud Tertulian contra Marcionem The wine refresheth and augmenteth the bloud â—or that cause the bloud of Christ is not vnproperlie figured by the same Inasmuch as al that commeth vnto vs from him doth make vs glad with a true ioie and increaseth all our gladnesse c. A little before he saith the Lord gaue vnto his Disciples the Sacrament of his bodie in remission of their sinnes for to kéepe loue and charitie to the end that hauing remembrance of that déede he would doe alwaies in a figure that which he thought to doe for them and should not forget that charitie This is my bodie that is is to saie a Sacrament c. Druthmarus Monke of S. Benet in his Comment vpon S. Ma. ¶ Looke more in Bodie Bread Bloud This is my bodie Figures of Christs resurrection Christs resurrection saith Saint Austen was prefigured in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his side So Christ rising againe from the dead builded the Church out of the wounds of his side Iosua Ioseph Samson Iames were figures of Christs resurrectioÌ„ FIGVRATIVE SPEACH How to know a figuratiue speach TO knowe a figuratiue speach S. Austen hath these words Whensoeuer the Scripture of Christ séemeth to commaund anie foule or wicked thing then must that text be taken figuratiuelie and that it is a phrase allegorie and manner of speaking and must be vnderstood spirituallie and not after the letter Except saith he ye eate the flesh of the sonne of man and drinke his bloud ye shall haue no life in you he séemeth saith S. Austen to commaund a foule wicked thing it is therefore a figure ¶ Now seeing that Saint Austen calleth it a foule thing to eate his flesh we maie soone perceiue that he thought it as foule as wicked a thing to eate his bodie séeing his bodie is flesh And then consequentlie it must followe that either this word eate where Christ said take this and eate it must be taken spirituallie or els yâ— this saieng of Christ. This is my 〈…〉 spokeâ— But this word 〈…〉 is taken after the lâ—tter for thy did indeed â—â—o bread must bée figuratiuelie spoken I. Frith Wee euen vâ—e to saie when Easter draweth nigh that tomorrowe or the next daie is the Lords passeouer and yet it is manie yâ—aâ—es sinâ—e he suffered and that passion was neuer done but once And vppon that Sundaie we saie This daye the Lorde did rise againe and yâ—t it is manie yeares since hée rose Now is there no man so foolish to reproue vs as liars for so saieng because wee name those dayes after the similitude of those in which those things were done So that it is called the same daie which is not the same but by the reuoluâ—ion of time like it And it is named to be done the same daie through the celebration of the Sacrament Through keeping the menâ—oriall of the thing once done which is not done yâ— daie â—â—t was done long before Was not Christ once crucified in his owne person yet in a mysterie which is the remembraunce of his verie passion he is crucified for the people not onlie euery â—east of Eaâ—â—er but euerie daie Neither doth he lie which when he is asked aâ—â—swereth that he is crucified For if Sacraments had not certeine similitudes of those things whereof they are Sacraments then should they â—e no Sacraments at all And for this similitude for the most part they take the names for the vâ—rie things And therefore after a certeine manner tâ—e sacrament of Christs bodie and the sacrament of Christs blâ—ud is Christs bloud So the Sacrament of faith is faith for it is none other to beléeue then to haue faith And therefore when a man aunswereth that the infant beleeueth which hath not â—he effect of â—aith he aunswereth that it hath faith for the Sacrament of faith And then it turneth it sâ—lfe to God for the Sacrament of conuersion For the aunswere it selfe perteineth vnto the ministring of the Sacrament As the Apostle writeâ—h of Baptime We be buried saith hée with Christ through baptime vnto death he sayth not wée signifie buriâ—ng but vtterly sayth we are buried He called also the Sacrament of so great â— thing euen with the proper name of the verie thing it selfe c. ¶ Heere doth Saint Austen plainlie set foorth the matter For euen â—s the next good Fr 〈…〉 e shal be called the day of Christs passion and yet he shal not suffer death againe vpon that day for he died but once and nowe is immortall euen so is the Sacrament called Christes bodie And as that daye is not the verie daye he dyed vppon but onelie a remembraunce of his bodie breaking and bloud-shedding And likewise as the next Easter daye shall bée called the daye of his resurrection not that it is the verie same daye that Christ did rise in but a remembraunce of the same euen so the Sacrament is called his bodye not that it is his bodie indéede but onelie a remembraunce of the same c. I. Frith Of Figuratiue speaches The Arke was called God 1. Reg. 4. 7. Iohn is Helias Math. 11. 14. My Father is an husbandman Iohn 15. 1. I am the Uine you are the braunches Iohn 15. 5. One of you is a Diuell Iohn 6. 70. Herode is a Foxe Luke 13. 32. This is the Lordes passe-by or passe-ouer Exo. 12. 1â—â— This is my bodie Math. 26. 26. This is the newe Testament Luke 22. 20. ¶ Looke Flesh. FINDING OF THINGS LOST How they ought to be restored and not kept SAint Austen toucheth this thing in his 19. Sermon De verbis Apostolis And it is had in the Decrees 14. Questi 5. Chap. Si quid inuenisti Where he sayth That thinges which are founde must be restored Which thing if thou doe not thou hast rapt them for as much as thou hast done what thou couldest so that if thou haddest founde more thou wouldest haue rapt more c. There the Gloâ—â—r verie well declareth what is to be done with thinges that are founde Either sayth hée the same thinges are counted for thinges
sinne wherefore hast thou made me such a one If thou be the preseruer of men â—hy shouldest thou condempne me so seeing it lyeth in thée to saue me But a man may well sée that this is not the naturall meaning And such as take it so neuer knewe the intent of the Holy ghost as touching this streine and moreouer they haue ill considered yâ— which is witnessed vnto vs concerning lob how he was patient howsoeuer the world went with him What is it then that Iob ment It is as if he should say Well I confesse my fault and I cannot escape the iudgement of God why so He is the kéeper of men But this word Keeper hath bene misconstrued for men haue taken it for a preseruer of mankind for one that shieldeth them vnder his protection It is certaine that as yâ— Gréeke Translater also hath well marked which thing he is commonly wont to doe Iob ment to say that God wayteth vpon vs that he watcheth vs and that he knoweth all as if a man should watch one to spye and marke all that euer he doeth and saith We sée then in what sence Iob applyeth this title vnto God that is The kéeper of men Cal. vpon Iob. fol. 135. KILL How the intent to kill is worse then the slaughter it selfe BUt ye goe about to kill me c. ¶ We are taught by this place that the minde and purpose to do any work is accounted for the worke it selfe Yea if thou consider well the intent to doe any euill thing is worse then the worke it selfe and the intent to doe any good worke is better then the worke it selfe Better is the desire to doe good to those that are in misery then the Almes déede it selfe And the intent to kill is worse then the murther it selfe The Almes déede may be so done that it may displease God concerning the which reade the 5. of Mathew verse 42. A murderous déede may be so done that it may please God as may appeare in the Leuiticus in Phinehes in Iehu and so refused that God may be displeased for the not dooing of it as we may sée in Agag Amalech whom Saule kept alyue But the desire and intent to do good cannot displease God euen as the desire to kill cannot please him Marl. vpon Iohn fol. 317 KING How and wherefore we are called Kings and Priests AS euery perfect beléeuing man in our Sauiour Christ are called Priests of offering of spirituall Sacrifices so are they â—alled Kings of ruling and subduing the temptations and suggestions of their sinfull appetites vnto reason and to the will of God vppon the perfourmaunce of this condition Moses doeth call vs Kings and Priests saieng If ye will heare my voice and kéepe my appointment ye shall be mine owne aboue all Nations For all the earth is mine ye shall be also vnto me a Kingdome of Priests and an holy people Ric. Turnar Of the Kings of Israel and Iuda how many were good Of all the kings that reigned ouer Israel and Iuda there were no mo but Dauid Ezechias and Iosias that continued perfectly vnto the ende of their liues in the true religion of God not that these thrée were men of such perfection that they did not notably offende the lawe of God in their life time But these wer such men that they wer neuer infected with the foule sinne of Idolatrie and wicked worshipping of straunge Gods Into other sinnes in déede they fell and from the same by true repentaunce obteined mercie and forgiuenesse aâ— Gods hand So that notwithstanding both the murther adulterie of Dauid the foolish vaine glory of Ezechias that shewed all his treasure and all his secrets vnto the Ambassadours of Babilon for the which Esay the Prophet did openly reproue him to his face Yet otherwise they stoode vpright kéeping themselues pure and cleane from the most detestable sinne of Idolatry And therefore Dauid strong in the armes and amiable of countenaunce and Ezechias which by interpretation is called the health of our Lorde and Iosias Fortitudo Domini the strength of the Lord These thrée doe beare the bell away and are preferred aboue all the Kings of Iuda as we reade in the Booke of Ecclesiasticus 40. Chapter where their praises are commended to endure to the worlds ende Ric. Turnar How Kings haue to doe in matters of religion Dauid commaunded Sadoch and Abiathar the Priests and the Leuites to bring the Arke of the Lord God into the place which he had prepared for it Salomon displaced Abiathar from the high Priests office put Sadoch into his roome Heare me O you Leuites and be sanctified cleanse the house of the God of your Fathers and take awaye all vncleannesse from the Sanctuary ¶ Thâ—se are not words of entreatie but flat commaundements as Lyra saith Ezechia cupiens renouare foedus c. Ezechias desirous to renue the Couenaunt with the Lord first did commaund the Leuites to be sanctified Second by them being sanctified the Temple to be cleansed Thirdly by those which were cleansed sacrifice to be made for the offence of the people Fourthly by sacrificing God to be praised Fiftly by cleansing the holye Burnt-offerings to bée offered vp ¶ Thus were all things done by his commaundement by his constitution and at his pleasure c. I. Bridges fol. 285. Nunc mihi debio c. I iudge it saith Constantine the great that this ought before all other things to be my scope that among the most holy multitude of the Catholike Church one faith and sincere Charitie and godlynesse agréeing together towards almightie God might be conserued I. Bridges fol. 117. Quanto subditorum gloria c. How much more saith the king of Spaine called Richardus we are exalted in royall glorie ouer the subiects so much more ought we to be carefull in those matters that apperteine vnto God Either to augment our owne hope or else to looke to the profit of the people committed to vs of God And as ye sée me in very déede inflamed with the seruice of faith God hath stirred me vp to this end that the obstinacie of infidelitie béeing expelled and the furie of discorde remoued I should reuoke the people to the knowledge of faith and to the fellowship of the Catholike Church who serued errour vnder the name of religion These be the wordes of this christen king which he spake openly in the third counsel at To-let before all the Bishops there assembled S. Austen sayth that the auncient actes of the godly kings mentioned in the propheticall bookes were signes of the like factes to be done by the godly Princes in the time of the new testament I. Bridges fol. 505. Of Iosaphats supreme gouernement ¶ Looke Iosaphat Carolus Magnus commaunded that nothing should be read openly in the Church sauing onely the Canonicall bookes of the holy Scripture And that the faithfull people should receiue
the Masse let them read Platina and Polidore Virgil touching the same and ther shall they finde how by whom vpon what occasion and in what processe of time all the parts of the Masse were peeced and set together And that in the space of seauen hundred years surely and with much ado it was made vp at last and brought to some perfection Iewel How the Masse is not a sacrifice propiciatorie It is proued by Saint Paule in his Epistle to the Hebrues that the offring of the Priest in the Masse or the appointing of his ministration at his pleasure to them that be quicke or dead cannot merit or deserue neither to himself nor to them for whō he singeth or saith the remission of their sinnes but y◠such popish doctrine is contrarie to the doctrine of the Gospel iniurious to the sacrifice of Christ. For if onely the death of Christ be the oblation sacrifice and price wherfore our sins be pardoned then the act or ministration of the Priest cannot haue the same office Wherfore it is abhominable blasphemy to giue that office or dignitie to a Priest which perteineth only to Christ or to affirme that the Church néed of any sacrifice as who should say that Christs sacrifice were not sufficient for the remission of our sinnes or else that his sacrifice shoulde hang vppon the sacrifice of a Priest Cranmer MASSILIANI Of the opinions of these Heretikes MAssiliani were idle Monks whom the diuell had possessed they sayd that the body of Christ in the Sacrament did neither good neither harme They said Baptime was to no purpose Lentus Bishop of Melitena draue the théeues out of their dennes the wolues from among the shéepe set the Monastaries on fire Theodoretus li. 4. chap. 11. These heretiks wer called also Euchitae so called because of their continual praieng It is a wonder saith Augustine to heare what a number of praiers they run ouer much like vnto the late mumbling of praiers vpon beads where Christ said pray alwaies S. Paule Pray without intermission which is deuoutly to be taken for euery day they do it too much therfore saith Augustine to be nūbred among heretiks They say when the soule is purged y◠a Sow with her pigs is séene to come out of mans mouth that a visible fire entereth in which burneth not These Euchits did think that it apperteined not vnto Monks to get their liuing with y◠sweat of their browes but to liue idly Epiphanius saith that when Luppicianus the Praetor executed some of them for their lewdnesse they called themselues Martirianos Some of them thought that it was their duetie to worship the diuell least he should hurt them These were called Satiniani If ye called any of them Christ a Patriarke a Prophet or an Angell he would answere that he was They slept like Swine men and women all in one heape August li de haeraes Epi. haer 80. These Massilians were condempned in the generall counsell helde at Ephesus in the time of Theodosius lunior Cyril li. Apologet. MAISTER What the Maisters office is to the Seruaunt Ye Maisters doe vnto your seruaunts that which is iust and right putting away all bitternes and threatnigs knowing that ye also haue a Maister in heauen The Pharesies dissembling in calling Christ Maister Maister we know that thou art true ¶ This is a deceitful dissimulation they are not ashamed of inconstancie by the which they now call him Maister whereas before they blasphemed him saieng that he had the spirit of Belzabub euen so in an other place the Pharesies which were the Maisters of these Ambassadours sayd vnto Christ Maister wée woulde sée a signe of thee And againe Maister this woman was taken in adulterie But they called him Maister whose disciples they would not be for they sayd vnto that begger to whom Christ restored his sight be thou his Disciple for we are Moses Disciples Heere the Prouerbe is fulfilled Such lippes such lettice The Pharesies were dissemblers and hypocrites their Disciples follow them in all points Marl. fo 502. MATHEVV The lyfe of Saint Mathew written by Saint Hierome MAthew which was otherwise also called Leuy being of a publican made an Apostle first of al other cōposed wrote in Iewry the Gospell of Christ in the Hebrew tongue for their behoofe and cause which being of the circumcision had beleeued which Gospell what person did afterwarde translate into Greeke it is not very certeynly knowne But truelye the very Hebrue it selfe is had euen vntil this present day in y◠Librarie of Cae 〈…〉 〈…〉 〈…〉 e which Librarie Pamphilus the martir did with all possible studiousnesse set vp and make And I my selfe also had the same Gospell of Mathew in Hebrewe lent me to coppye it out of the Nazarites which in Beroea a Citie in Syria doe vse the same booke wherein is to be noted and obserued y◠wheresoeuer the Euangelist either in his owne person or else of the person of our Sauiour doth vse any allegations of the olde Testament he doth not followe the authoritie of Septuaginta that is to say of the threescore and ten translaters but of the Hebrue Of the which sort are set forth these two citations heere ensuing Out of Aegypt haue I called my sonne And for a Nazarite shall he be called Erasmus MATRIMONIE ¶ Looke Marriage MEDIATOVR Proues that Iesus Christ is the onely Mediatour betweene God and man ¶ There is one God and one mediatour betwéene God and man which is the man Christ Iesus ¶ If there be but one mediatour as Saint Paule saith there is not then cannot Saints come to make mo then one Saintes cannot be mediatours for other because they haue néede of a mediatour themselues D. Barnes Christ is our mouth wereby we speake vnto the Father our eyes whereby we sée the Father our right hande whereby wée offer our selues to the Father without whose intercession neither we nor all the Saints haue ought to doe with God Ambrose in his booke of Isaac and the soule We haue all things in Christ If thou desire to be cured of thy wounds he is thy Phisition If thou be gréeued with thy sinnes he is thy righteousnesse If thou lacke helpe he is thy strength If thou feare death he is thy lyfe If thou be in darknesse he is light If thou wilt goe into heauen he is thy way If thou séeke meate he is thy nourishment Ambrose in his 4. booke vpon Saint Luke We are reconciled and brought in fauour againe with God through Christ which is the mediatour that of enimies wée might be made sonnes Neither should we be deliuered through him as onely y◠mediatour of God and man Christ Iesus if he were not also God But when Adam was made that is to wit a right man he néeded no mediatour but when as sinnes did separate sunder mankinde farre from God we must be brought in fauour againe with
104. Of the beasts that came into the Arke eodem Of the beast called Bâ—oz eod Of foure sortes of beasts eod Bethel Of the situation of Bethel eod It is the name of a Citie and also of a mount 105. How it Bethauen are not both one eo How Bethel is taken heere eod Of two Bethels eo Of the finding to Taâ—ob in Bethel eod Of the false worshipping at Bethel eod Bethleem How it was made famous 106 Bethphage What manner of Uillage it was eod Bethseda What the word signifieth eod Betraieng What it is to betray 107. Bible In whose daies it was translated in eod Bilney Of the comfort he had of his 108 His aunswere to a proud Papist 109. Binding and loosing What it meaneth 110 Bishop What a Bishop is 111. How Bishops were chosen eod Of the ordinaunce of Bishops and ministers 112. Of vnpreaching Bishops and Pastors eod How they are vnlike they were in Pauls time 113. What regard they ought to haue in feeding the poore eod Of the equalitie of Bishops 114. What is meant by Bishops Deacons 115. The Bishops oth to the Pope eod Of the rebellion of Bishops 116. Blasphemie What blasphemie is eod What blasphemie of the holy spirit is eo Blesse What it is to blesse and c. eod What Gods blessings are 119. Who is blessed sanctified to God eod Of the sacramentall blessing 120. What it is to blesse the Lords name 121. A place of the. 24. Psalme expounded eod Blinde Who be blinde 122. Why God is said to blinde men eod The meaning of the place eod Bloud What is ment by bloud 123. How our cleansing is by Christs bloud eod How flesh and bloud is not in the Sacrament 124. How the bloud of Martirs is the seede of the Church 125. Body What a naturall body is eod What a spirituall body is eod How the body of Christ is in one place 128. Booke What the booke of lyfe is eod Who be written in the booke of life eod Of what credit the booke of Machabees be in the scripture 129. Bookes of holy scripture lost 130. Of the booke of the law found 131. Borders Borders on the Iewes garments eod Borne Of water and spirit eod Bosome How it is diuersly taken eod Of the bosome of Abraham eod Bramble The propertie of a bramble coÌ„pared c. 132. Boow downe What it is to boow down eo Bowe The Gospell likened to a bowe eod Braunches Who be the braunches cut off eod Bread What bread is in Scripture 133. How bread is called Christs body eod How it is a figure of Christs body 134. How bread remaineth after the consecration 136. How the sacramental bread ought not to be reserued 137. Of the breaking of bread eod Of three kindes of bread eod Bretheren of Christ. Who are so called 139. Bridegroome Who is the bridegroome 140 Brooke Cedron Wherfore it was so called eod Brused reede What it signifieth 141. Buddas Of his heresie and finall ende eod Bull. The Bull of Pope Clement the sixt eod Of the Priest that cast the Popes Bul at his feete 142. Doctor Whittington slain with a Bull. eod Of the Bulls of Basan 143. Burden What is meant by this worde Burden 144. The burden of the Lord. eod Of the burden of Babel 145. Buriall How it is a looking Glasse c. eod The pompe of buriall forbidden eo What the Greeks Hebrewes call it eo What it is to be buried with Christ. 146. Of the buriall of Iohn Baptist. eod Burne What it is to burne eod What burning lights doe signifie eod Of burnt offerings and peace offerings eodem Why it was called a whole burnt offering 147. How the christians do offer burnt sacrifices eod C. CAin How he was slaine 148. Of a certeine Sect called Cayni eo Caiphas How he was the mouth of God and the c. 149. Call What it is to call vpon the name of God eod Of three manner of callings eo Of two manner of callings 151. Calfe Of the calfe that Aaron made 152 Camel How Camelum is taken two waies eod Candles and Tapers Against them 153. Candlesticke The Church likened to a Candlesticke 154. Captiuitie The meaning thereof eo Care What care is forbidden 155. What care we ought to care for 156 Carpocrates Of his wicked opinions eo Carren or carkas 157. Castor and Pollux What they were eod Cauâ— or Denne The difference eod Cause What the cause of vnbeleefe is 158 God is not the cause of sinne eo The successe maketh not the cause either good or bad 159. Cenchrea What Cenchrea is eo Cerdon 160. Ceremonies What Paule ment by cere eo WheÌ„ they may be reteined wheÌ„ not eo How ignorance sprang out of them eod What ceremonies or traditions are to be refused 161. Cesarea Philippi Two cities so called eod Chalcedon Of yâ— nature of this stone 162. Chamber What the word signifieth eod Charybdis and Scilla What these are 163. Chariot What a chariot is how c. eo Charitie What Charitie is 165. Chastice What the word betokeneth 166. Chastitie How it is expounded eod How is Chastitie the one part may offend and not c. eod Of counterfeit chastitie 167. Chaunce How nothing coÌ„meth by chance 168. Chaunter What this word signifieth 169. Cheeke What is meant by turning of the cheeke 170. Chemarims What they were eod Cherinthus Of this opinions eod Of his sodeine death 171. Cherub What a Cherub is eo Cherubin What the Cherubins wer 172 Chiefe Priest eod Children How they are not forbidden to come c. eod How they ought to be brought vp 174. Of children adopted eodem Of the children of this world eo How the children of God are holpen eo What is vnderstood by children in this place eo Chilassis Of his fond opinions 175. Chore. A Psalme made by the children of Chore. 176. Chosen Wherefore we are chosen eod How God hath chosen vs and not wee him 177. Not chosen many wise men eod Of Mary Magdalens good choosing eod How God chooseth two manner of waies 178. Of the choosing of ministers eo Chrisolite The nature of this stone eod Chrisoprace the descriptioÌ„ of this stone eo Christ. How he was first promised to Adam 179. How he grew in age and wisdome eod How he is called Dauids sonne eod How Christ had money eod Why Christ became man 180. Why Christ fasted eo Why he is called holy 181. Why he is called true eod Why he was borne of a woman eod Why Christ died for vs. eod The time of Christs crucifieng 182. Of his calling vpon God in his passioÌ„ eo How he baptised and baptised not eod Of his humanitie eod Of his descending into hell 183. Of his ascention 186. How he is the end of the lawe 187. How Christ dwelleth in vs. eod What Christ is in the holy Script 189. How he entered the doores being shut eo How his naturall body is in one place eo How
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
soule Cooper APOSTLE What an Apostle is APostle is an Ambassadour a Messenger or one sent And after this manner Christ is our Apostle sent of his Father Tindale Who were Apostles Apostles are those chosen sorte which were sent by Christ himselfe to preach the Gospell ouer all the world confirming the same with miracles and bearing witnesse of Christs resurrection of which sort were the twelue Mat. 10. 1. into whose state Paule was called afterward These béeing bound to no certein abiding went from countrie to countrie preaching Christ and trauailed as ambassadours to sundrie nations planting Churches and setting vp Christs kingdome wheresoeuer they came Marl. vpon the Apoc. fol. 259. How the Apostles were not called the heads of the Church Augustine in his third booke writing against the letters of Petulian denieth that the Apostle Paule could be the head of the whom he had planted in the faith of Christ saieng O what a rashnesse and pride is this of man Why doest thou not rather suffer that Christ should alwaies giue faith and to make thée a Christian in the giuing of it Why doest thou not suffer that Christ should be euer the beginning of the Christian man and that the Christian man should fasten his roote in Christ that Christ be the head of the Christian man For what time 〈…〉 the spirituall grace is bestowed vnto the beléeuers by the holie and faithfull ministers the Minister himselfe doth not iustifie but he onelie of whom it is said that he doth iustifie the wicked For the Apostle Paule was not the head and beginning of them whom he planted nor Apollo the roote of them whom he watered but he which gaue them increase as he himselfe saith in the third chapter in the first Epistle to the Corinthians I haue planted Apollo hath watered but God hath giuen increase So that not be which planteth is anie thing nor he which watereth but God hath giuen increase nor he was not the roote of them but he rather which said I am the Uine and you be the braunches And how could he be their head when he said wée being manie are one bodie in Christ And when he doth report most plainlie in manie places that Christ himselfe is the head of the whole bodie This saith Augustine Musculus fol. 261. How the Apostles were equall with Peter Saint Cipriane saith Non erant vtique caeteri Apostoli c. The rest of the Apostles were the same that Peter was all endewed with one fellowship both of honour of power Yet the beginning is taken of one to shewe that the Church is one Cipri de simplicita Prçlatorum Iewel fol. 109. Saint Hierom saith Dices super Petrum fundatur Ecclesia c. Ye will say the Church is founded vppon Peter Notwithstanding in another place the same thing is done vppon all the Apostles and all receiue the keies of the kingdome of heauen and the strength of the Church is founded equallie vppon them all Hierom aduers. Iouinia li. 1. Iewel fol. 107. Origen saith Quod si super vnum illū Petrum tantum c. If thou thinke the whole Church was builded vpon Peter what wilt thou then say of Iohn the sonne of thunder and of euerie of the Apostles Origen in Math. tract 1. Iewel fol. 107. S. Chrisostome of Peter saith thus Duplex crimen erat c. Peter was in double fault both for that he withstood Christ and also for that he fell himselfe before the rest Chrisost. in Math. hom 83. S. Austen saith Inter se concorditer c. Peter and his fellowes liued agréeable together August Epist. 86. Againe he saith Christus sine personarum c. Christ without anie choice of persons gaue the same authoritie to Paule to minister among the Heathen that he gaue to Peter among the Iewes The ordinarie glose saith thus of Saint Paule Non didici c. I learned not of Peter and others as of my betters but I had conference with them as with equalls and friends Glos. Gal. 2. Iewel fol. 107. Paule himselfe saith Iames Peter and Iohn that séemed to be pillers gaue vnto me and Barnabas the right hands of the fellowship which the glose expoundeth thus Societatis c. O◠fellowship that is of equalitie Iewel fol. 107. How the Apostles had wiues Haue we not power to lead about a wife being a sister as well as other Apostles and as the Bretheren of the Lord and Ceyphas ¶ This text cléerelie proueth that Peter and other Apostles had wiues and wherefore then should it be vnlawfull for Priests to marrie they are no better nor no holier then the Apostles were But héere will some say that the Apostles had wiues before that Christ did choose them but afterward they forsooke their wiues followed Christ which thing is not true that they forsooke their wiues for that had bene plainly against the doctrine of their master Christ which taught thē not to forsake their wiues but in any wise to kéepe them sauing onelie for fornication And this place of S. Paule Haue we not power c. doth proue how S. Peter after his Apostleship and also other disciples of Christ carried their wiues about with them when they went a preaching wherefore it is a false lie that they had forsaken them D. Barnes Eusebius in the third booke of the Ecclesiasticall storie in the 27. chapter reporteth Clements wordes thus Clement whose words we haue héere marked writing against them which despise mariage saith these words Do they also disallow the Apostles for Peter Philip had wiues and gaue their daughters to be maried vnto men And also Paule the Apostle is not ashamed to make mention in a certeine Epistle of his owne make and companion and to greete her whom he said that he led not about with him that he might be the more readie and comberlesse to preach the Gospell I doe not backbite th◠other blessed men which were coupled in matrimonie of whom I made mention now For I wish that being worthie of God I may be found in his kingdome at their feete as Abraham Isaac Iacob as Ioseph Esay other Prophets were As Peter and Paule and the other Apostles which were coupled in mariage which had wiues not to fulfill the 〈…〉 s of the flesh but to haue issue and posteritie 〈…〉 Ignatius in Epist. ad Philadel Erasmus in his annotations vpon the fourth Chapter of the Epistle to the Philipians reporteth the witnesse of Ignatius on this wise The holie Martir Ignatius in an Epistle to the Philedelphians doth plainlie graunt that not onelie Peter but also Paule and other of the Apostles had wiues And that they had them in no lesse reputation therefore because Patriarchs and Prophets were married not for lusts sake but for childrens sake Chrisostome graunteth that there were some which reckoned that Paule did speake vnto his wife but dissenteth shewing no
the Minister to the Archbishop aboue the Bishop so we sée no cause of inequalitie why one Minister should be aboue another Minister one Bishop in his degrée aboue another Bishop to deale in his diocesse or an Archbishop aboue another Archbishop And this is to kéepe an order dulie and truelie in the Church according to the true nature and definition of order by the authoritie of Augustine lib. de ciui Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio M. Fox ARCHONTICI THese were heretikes in Palestina which referred the creation of all things to mans powers They said that the Sabaoth was the God of the Iewes and that the Diuell was the sonne of the Sabaoth Epiphan haeres 40. August li. de haeres They denied the resurrectin of the bodie Eliote ARCHDEACON When the Archdeacons beganne THe Archdeacons began then to be created when the plentie of the goods required a new and more exact manner of disposing them albeit Hierom doth saie that it was euen in hiâ— age In their charge was the summe of their reuenewes possessions and store and the collection of the dailie offerings Whervpon Gregorie declareth to the Archdeacon of Salon that hée should be holden guiltie if anie of the goods of the Church perished either by his fraud or negligence But where as it was giuen to them to read the Gospell to the people to exhort them to praier whereas the power admitted to deliuer the Cup in the holie Supper that was rather done to garnish their office that they should execute it with more reuerence when by such signes they were admonished that it was no prophane Bailiwicke that they exercised but a spirituall function and dedicate to God Caluine 4. li. cha 4. Sect. 6. Damasus calleth Stephen an Archdeacon Hierom in his Epistle Ad Euagrium hath this name Archdeacon Sextus in his decrées saith that Laurence the Martir was an Archdeacon Sozomenus lib. 7. cap. 19. maketh mention of an Archdeacon reading the Scriptures and these be his words And this also is a strange thing in the Church of Alexandria whiles the Gospell are a reading the Bishop doth not rise vp which I heard of others This holie booke a Monke that is an Archdeacon readeth there in other places Deacons in manie places the Priests onelie but in principall Feasts Bishops Socrates in the seuenth booke of his Ecclesiasticall historie speaketh of one Timothie an Archdeacon I. W. Fol. 344. 345. ARKE What the Arke of couenaunt was THis was a Cofer or Chest made by Moses in the Desart fiue cubites in length and thrée in breadth wherein were put the Table of the olde Lawe and Rod of Moses and part of Manna It was made of strong wood and soote and couered as well within as without with fine golde And on the top were two Images of Angels Cherubins Cooper ¶ Tindale saith it was a Cofer or Chest as our Shrines saue it was flat And the example of ours was taken thereof Tindale fol. 11. What is meant by the Arke of the Testament And the Arke of his Testament was séene ¶ That is to saie Christ is now disclosed in the doctrine of his Gospell and in all the new Testament in whom all the treasures of wisdome and knowledge are bestowed Col. 2. 3. Who hath fulfilled the olde Testament and filled the new For Christ being man is the true Arke of the couenaunt because the whole fulnesse of the Godhead lieng inclosed in him as in an Arke or Chest dwelleth in him bodelie Col. 2. 9. At the beholding of whom God is become at one with vs. For God the Father hath set him foorth to be the attonement maker through faith by the meanes of his bloud Rom. 3. 25. In respect whereof he is also called the Attonement for our sinnes 1. Iohn 2. 2. Marl. vpon the Apoc. fol. 166. Of the Arke of Noe. The Arke of Noe was a great Uessell which God commaunded Noe to make that he his wife his thrée sonnes and their wiues might be preferued from the vniuersall floud the yeare of the world 1652. And before the Incarnation 2310. yeares The Uessell contained in length 300. Cubites Geometricall euerie Cubite containing as Saint Augustine saith sixe common cubites which is 9. foote And so it was in length two thousand seuen hundred foote And in déepenesse from the vpper decke to the bottome 30. Cubites which was 270. foote And the roofe ouer it was one Cubite which was 9. foote This Arke was not by mans power brought into the Sea but by the course of the waters rising vp it was borne away and rather by diuine prouidence then by mans policie it was gouerned from running to wracke And Noe began to build this Arke in the 533. yeare of his age and before the floud as Berosus saith 78. yeares Lanquet Grafton ARMAGEDDON The interpretation of this word WHich in Hebrue is called Armageddon ¶ In the Scriptures places take their names either of some notable aduenture or by some notable mischaunce As for example the Graues of lust in Nu. 11. 34. Meriboth or the waters of strife Nu. 20. 24. And other like in the Scriptures So also doth Armageddon by preuention in this place which maie be interpreted the Armie of wasting or slaughter representing euen by the vnluckie name of it what shall beâ—all at length to the armie of Antichrist Hierom whom Aurigallus followeth in his Hebrue places interpreteth Armageddon to be a certaine Mountaine where the Israelites wer wont to pitch their tents Other thinke rather that Armageddon should be called Gospell hill or the Hill of glad tidings or Apple hill or the Hill of choice fruits And trulie the Kings and Princes of the Earth haue none other quarrell to fight against the godlie but onelie for Christes Gospell wherevnto all power ought to bée subiect Mâ—lorate vpon the Apocalips fol. 233. ¶ Armageddon As if he would saie the craftinesse of destruction when as Kings and Princes shall warre against GOD but by the craft of Satan are brought to that place where they shall be destroied Geneua ARME What is to be vnderstood by the Arme of God THe Arme of God signifieth Christ of whome Ieremie 32. 21 writeth thus Thou hast brought the people of Israel out of the lande of Aegypt with a mightie hand and stretched out Arme. ¶ By the Arme we vnderstand the mightie power of GOD to saue for so Paule defineth the Gospell that it is the power and might of GOD to saluation Neither is there anie cause but that also by the Arme of GOD wée maie well vnderstande Christ for as euerie man by the Arme doeth all things that hée doeth So GOD by his woorde createth gouerneth and iustifieth and therefore his word which is Iesus Christ is called his Arme. Neither is this word Arme applied onelie to a man but also the long snout of an Elephant is called an hand or an arme for
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
sanctifie their spirits which doth set their trust onlie in the redemption promised theÌ„ in Christs blessed bloud this church by Christ is made without spot or wrinkle D. Barnes fol. 313. The Church saith Lyra doth not stand by reason of spirituall power or secular dignitie for many Princes many Popes other inferiour persons haue swarued from the faith wherfore the church doth stand in those persons in whom is the true knowledge and confession of faith and veritie Lyra in Math. Chap. The holie church are we saith Augustine but I do not say are we as who should say we that be héere alonelie that heare me now but as manie as bee héere faithfull christen men in this church the is to say in this citie as manie as be in this regigion as many as be beyonde the sea as manie as be in all the whole world for from the rising of the Sunne vnto the going downe of the same is the name of God praised So is the church our mother August sermo 99. de tempore Saint Paule calleth the church the spouse of Christ for that she ought in all things to giue eare to the voice of the Bridegrome Likewise he calleth the church the piller of the truth for that that she â—aieth hir selfe onlie by the word of God without which word the church were it neuer so beautifull should bée nâ— church The holie church is all they that haue bene and that nowe are and alwaies to the end of the world shall bée a people the which shall endeuour them to know to kéepe the commandements of God dreading ouer all things to offend God and louing and séeking most to please him c. Booke of Mar. 632. The church saith Lambart I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation whether they be temporall or spirituall king or subiect bishop or deacoâ— father or childe Grecian or Romaine c. Booke of Mar. fol. 1276. Of whom the Church began When Adam and Eue his wife had taken comfort of Gods promises which was that Christ should come of the womans séede to redeeme the world from sinne death and hell then they beléeuing the same stedfastlie in their heartes were the beginning of the true Church Lanquet Whie the Church is holie and Catholike On this consideration saith Saint Austen the Church is holy and Catholike not because it dependeth on Rome or anie other place nor of anie multitude obedient to Rome both which are donatistical but Quia recte credit in Deum because it beléeueth rightly in God I. Bridges fol. 543. The Fathers began to call this true and right teaching the Church of Christ the catholike Church which is as much to saie as vniuersall Augustine to his cosin Seuerinus This is saith he the catholike Church wherevpon it is also called Catholice in Gréeke because it is spred throughout al the world Isichius vpon Leuiticus For the vniuersal Church saith he is Hierusalem the citie of the liuing God which conteineth the Church of the first begotten written in heauen And Gelasius vnto Anastatius the Emperour The same is called saith he the Catholike Church which is by a pure cleane and vndefiled fellowship sequestred from all the vnfaithfull and their successours and companions otherwise there should not be a difference giuen of God but a miserable mingle mangle c. Musculus fol. 258. Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith The Church is one which is spread further and further abrode by fertile increase euen as there are manie heames of the Sunne and but one light and manie boughes of a tree yet but one Oke grounded vpon a stedfast roote And where as manie brookes issue out of one spring though the number séeme to be increased by the abundaunce of store yet it is but one at the head Plucke a beame of the Sun from the Gloabe that one once separated is voide of light Breake a bough from the Tree it can bring foorth no fruite Cutte a Brooke from the Springe and béeing cutte of it drieth vp Guen so the Church lightened with Gods light which is spread euerie where neither is the vnitie of the bodie seperated she extendeth hot braunches with plenteous increase throughout all the earth she sendeth out her plentifull riuers all abrode Yet is there but one head and one spring and one mother plentifull with fertile successâ—â— c. Bullinger fol. 841. How the Church is made cleane by Christ. If the feare of God haue deliuered you then are yée trulie deliuered You are washed you are sanctified you are iustified in the name of Iesus Christ and in the spirit of God Of Christ is the Church made faire first she was filthie in sinnes afterward by pardon and grace was she made faire D. Barnes 253. How the Church hath spots and wrinkles in her The whole Church praieth Lorde forgiue vs our sinnes wherefore she hath spottes and wrinkles but by knowing of them her wrinkles are stretched out knowledging her spots be washed awaie The Church continueth in praier that shée might be cleansed by knowledging of her sinnes and as long as we héere liue so standeth it And when euerie man departeth out of this bodie all such sinnes are forgiuen him which ought to be forgiuen him For they be forgiuen by dailie praier and he goeth hence cleansed And the Church of God is laide vp in the treasure of God for golde and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle Sequitur Let vs praie that God maie forgiue vs and that we maie forgiue our debters séeing it is said And it shall be forgiuen vnto you Wee saie this dailie and dailye we doe this and this thing is done dailie in vs. We are not héere without sinne but we shall depart without sinne D. B. fol. 254. How it is said aright that the Church cannot erre The Church is the pillor and foundation of the truth how then can it erre Wée aunswere brieflie saith Musculus wée doe knowe right well that the Church is the onelie and welbeloued spouse of Christ the kingdome of heauen the it is ruled by the masterie and leading of the holie spirit and that wée bée alwaies taught by his anoninting and that it is the piller and foundation of the truth But these saiengs do perteine not vnto all particuler Churches but vnto that onelie vpright and catholike church which is the communion of the Saints and elect throughout all the worlde which doth beléeue in Christ their Lord and spouse in all ages And touching this ther is no variaunce there is none of vs that saie that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ and walketh not in darknesse but hath the light of
life Christ hath not forsaken it nor neuer will forsake it all our whole strife is vpon the particular churches which be mingled with good and euill together They not onelie can erre but also haue erred and doe erre yet in manie points c. Musculus fol. 267. Saint Augustine in his preface vpon the 47. Psalme alleadgeth this place of the Apostle in this wise Therefore wée must vnderstaÌ„d by the second of the sabboth none but the church of Christ but the church of Christ in his Saintes the church of Christ in them which be written in heauen the church of Christ in them which doe not yéelde vnto temptations of this world for they be worthie to beare the name of the firmament Therefore the church in them which be strong of whom the Apostle saith Wée which be strong beare with the infirmities of the weake is called the firmament whereof it is song in the Psalme Let vs heare let vs knowe let vs sound let vs glorie let vs reigne For heare you and knowe that the same also is called the firmament by the writing of the Apostle which is saith he the church of the liuing God the piller and firmament of truth Thus saith Augustine Chrisostome doth expound this place in this sort Not as the Iewish church for this is that which conteineth the faith that is to saie the piller and establishment of the church and the preaching For truth is the piller and establishment of the church this saith he He maketh not the church to be the piller establishment of the truth but the truth of the church c. Mus. fo 268 To proue that the congregation of faithfull men is the church that cannot erre heare their owne law The whole church cannot erre â— Againe The congregation of faithfull men must néeds be which also cannot erre ¶ This church which is spred abrode throughout all the world and standeth in the vnitie of faithfull christen men is the church that God suffereth not to erre in those things that belong to saluation D. B. fol. 254. How the Church is knowne Whereas the word of God is purelie and sincerely preached the Sacraments orderlie ministred after the blessed ordinance of Christ. And wheras men do patiently suffer for the veritie And the hearers doe applie their liuing to Christ doctrine and with méeknesse receiue the holie Sacraments these be good and present tokens to iudge vpon that there be certeine members of Christs church and to proue this read the doctors following Our mother holie church faith Augustine throughout all the world scattered farre and wide in her true head Christ taught hath learned not to feare the contumelies of the crosse nor yet of death but more and more is she strengthened not in resisting but in suffering They that be in Iudea let them flie vnto the mountaines that is to saie they the be in Christendome let them giue themselues to the scriptures for in that time in the which heresies haue obteined into the church there can be no true probation of christendome nor no other refuge vnto christen men willing to knowe the veritie of faith but by the Scriptures of God Afore by manie waies was it shewed which was the church of Christ and which was the congregation of the Gentiles But now there is none other waie to them the will know which is the verie true church of Christ but onely by Scriptures By works first was the church of Christ knowne when the congregation of christen men either of all or of manie were holie the which holinesse had not the wicked men But nowe christen men are as euill or worse then heretiks or Gentiles yea greater continence is found among them then among christen men Wherefore he the will knowe which is the verie church of Christ how shal he know but by the scriptures only And therefore our Lord considering that the great confusion of things should come in the latter daies for that cause coÌ„maunded he that christen men willing to reserue the stablenesse of the true faith shuld flée vnto none other thing but vnto the scriptures For if they haue respect vnto other things they shall bée slauÌ„dred shal perish not vnderstaÌ„ding which is the true church The same Doctour saith â— It can no waie bée knowne what is the Church but onelie by the Scriptures Againe Christ commaundeth that who so will haue the assuraunce of true faith séeke to nothing else but vnto the Scriptures Otherwise if they looke to anie thing else they shall be offended and shall perish not vnderstanding which is the true Church and by meanes héereof they shall fall into the abhomination of desolation which standeth in the holie places of the Church There bée certeine bookes of our Lord vnto the authoritie whereof each part agréeth there let vs séeke for the church Thereby let vs examine and trie our matter Againe hée saith in the same Chapter I will ye shew me the holie church not by decrées of men but by the word of God August de vnit eccl cap. 3. The question or doubt is where the Church should bee what then shall wée doe Whether shall we séeke the Church in our owne wordes or in the wordes of her head which is our Lord Iesus Christ In my iudgement we ought rather to séeke the Church in his words for that he is the truth and best knoweth his owne bodie August de vnit eccle Chap. 2. Whether of vs be Scismatikes wée or you aske not me I will not aske you Let Christ be asked that hée maie shewe vs his owne Church Augustine cont litter Petilium li. 2. chap. 85. In times past saith Chirsostome there were manie waies to knowe the church of Christ that is to saie by good lyfe by myracles by chastitie by doctrine by ministring the Sacraments But from that time heresies did take holde of the church it is onelie knowne by the Scriptures which is the true church They haue all things in outward shew which the true church hath in truth They haue Temples like vnto ours c. Wherefore onely by the Scriptures doe we knowe which is the true church Verses Hoc est nescire sine Christo plurima scire Si Christum bene sâ—is satis est si caetera nescis Englished This is to be ignorant to know manie things without Christ If thou knowest Christ well thou knowest inough though thou knowest no more What is meant by the militant and triumphant Church Men doe diuide the true Church of Christ into the militant the triumphant church So that the militant church should be of them which doe yet trauaile in this mortall flesh do striue with Satan the flesh and the worldâ— The triumphant of them which are passed to heauen and haue ouercome all manner of their enimies In this sort Augustine placeth the Angels also These bée not two churches but the
parcels of one selfe same church of which the one is alreadie gone to that dwelling of heauen the other doth follow euerie daie vntil that at the last in the end of the world they shall bee both ioyned together liue euerlastinglie in blisse with Christ our Sauiour Musculus fol. 255. Who is the true head of the true church And he hath made subiect saith the Apostle all things vnder his féete he speaketh of Christ and he hath giuen him to be the head ouer all things to that church which is his bodie the accomplishment of him which fulfilleth all things in all men Againe But let vs saith he follow the turth in loue and in all things grow in him which is the head that is to saie Christ in whome if the whole bodie be ioined and compact together in euerie ioint of aide and reliefe according to the working of euerie part in his proportion it maketh vp the increase of the bodie to the building vp of it selfe by charitie Againe You wiues be subiect vnto your own husbands as to the Lord. For the husband is the wiues head euen as Christ is also the head of the congregation and the same which ministreth saluation to the bodie And in an other place All thinges were created by him and for him and he is before all thinges by him all things haue their béeing and the first begotten of the dead that he might haue the preheminence How the church is vnspot'ed Albeit that Paule doe call the spouse of Christ vnspotted and not beraied with anie wrinkles or moules Yet doth it not followe that the faithfull sinne not as the vnskilfull Anabaptists chatter For then had Iohn bene a liar in writing If we saie we haue no sinne we deceiue our selues and the truth is not in vs. 1. Iohn 1. 8. And where as the same Iohn saith He that is of God sinneth not neither can sinne Iohn 3. 9. And whereas Saint Paule telleth vs that Christs Church is vnblameable The cause is this that although the godlie and the faithfull be sinners and do dailie offend yet notwithstanding their peace maker and bridegrome Iesus Christ laieth not their sinnes to their charge by reason of their wedding garment that is to saie of their beliefe in him Wherefore those that by this and such other like places doe gather with the Pelageans to proue the perfectnes of the church in this life they maie bée disproued without anie trouble c. Marl. vpon the Apoc. fol. 293. How the Church receiued not her first preaching of the Gospell from Rome Eusebius fol. 28. saith that Saint Marke the Euangelist first erected congregations and taught the Gospell at Alexandria Nicephorus saith that S. Marke went preaching ouer all Aegypt Libia and Sireni and Pentapolis the whole countrie of Barbarie in the time of the Emperour Tiberius which was at the least sixe yeares before Peter came to Rome Therefore it cannot be true that the Church receiued from Rome the first preaching of the Gospell How the Church is hidden In Helias time the Church was not knowne vnto men but vnto God onelie for else Helias would not haue said that he ws left alone And this is plaine inough by that which the text hath namelie that God saith Reliqui mihi I haue reserued to me 7000. Marke that he saith God hath reserued to himselfe to his owne knowledge as I doubt not but an hundred yeares agoe God had his 7000. in his proper places though men knew not thereof Bradford It is it saith S. Austen that is sometime darkned and couered with multitude of offences as with a Cloude Sometime in calmenesse of time appeareth quiet frée Somtime is hidden and troubled with waues of tribulations and temtations He bringeth foorth examples that oftentimes the strongest pillers either valiantlie suffered banishment for the faith or were hidden in the world Caluin in his insti 4. li. Chap. 2. Sect. 3. Obiection Where was your church in such and such yeares Aunswere I answere out of my Créede thus I beléeue that there hath bene is and shall be an holie catholike Church My senses cannot shew it and therefore I beléeue it It is not necessarie that we shall from time to time sée the church But we ought to beléeue from time to time that there is an holie church Scripture saith Thou art verilie a hidden God So the church is oftentimes hidden The husband of an hidden condition and the spouse of an hidden condition Christ was in the middest of them and they knew it not The church was in the middest of them and they knew it not c. How the Church is not aboue the word of God Obiection How can a man come to the knowledge of the word of God but as they be taught by the Church Aunswere The Church by premonstration declareth what is the word of God Ergo is the Church aboue the word of God This argument is not good No more then if you would say Iohn Baptist doth shew Christs coÌ„ming to the people Ergo Iohn Baptist is aboue Christ. Or as if I should shew the king to one who knew him not and tell him this is he by and by you shoulde say that I was aboue the king Hemmyng How the Church hath no authoritie to reforme the Scriptures The Scriptures of God hath authoritie to reforme the church but the church hath no authoritie to reforme the Scripture Christ reformed the errours of the church in his time by the Scriptures saieng vnto the Scribes Pharesies Scripâ—â—m est S. Paule reformed the Corinthians in his time foâ—â—â— vsing the holie communion by yâ— scriptures saieng I 〈…〉 you that thing that I receiued of the Lord Iewel against 〈…〉 How the authoritie of the church moued Saint Austen to beleeue in Christ. I would giue no credence saith S. Austen vnto the gospell if the authoritie of the catholike church did not moue me ¶ Gerson the chauncellour of Paris a right excellent famous man in his time doth in his second booke De vita spirituali like a discrete profound learned clarke saie that Saint Austen in this place taketh the Church for the primitiue congregation of those faithfull christen men that heard and sawe Christ and were his record bearers For when ther crept out diuerse sundrie Gospels in the church while the Apostles and Disciples of Christ were yet liuing they that had séene Christ himselfe and had heard his Apostles could testifie which were right and true and which were not Saint Austen before he was conuerted was an heathen man and a Philosopher full of worldlie wisdome vnto whom the preaching of Christ is foolishnesse saith S. Paule 1. Cor. 1. 18. And he disputed with blinde reasons of worldlie wisdome against the christen Neuerthelesse the earnest liuing of the christians according to their doctrine and the constant suffering of persecution and aduersitie for their doctrine sake moued him and
stirred him to beléeue that it was no vaine doctrine but that it must néeds be of God in the it had such power with it For it happeneth that they which will not heare the word at beginning are afterward moued by the holie conuersation of them the beléeue c. Read 1. Pet. 3. 1. 1. Cor. 16. Tin How the church is our Mother Christ is our Father as the Church his sponse is our Mother As all men naturallie haue Adam for their father Eue for their mother so all spirituall men haue Christ for their Father and the church for their mother And as Eue was taken out of Adams side so was the church taken out of Christs side whereout flowed bloud for the satisfaction and purging of our sinnes D. Harpsfield in the booke of Mar. fol. 1791. He shall not haue God to be his Father which acknowledgeth not the church to be his Mother Moreouer without the church saith Saint Austen be the life neuer so well spent it shall not inherit the kingdome of heauen ¶ This is not ment of the Popish Church but of the holie catholike or vniuersall Church which is the communion of Saints the house of God the citie of God the spouse of Christ the piller and staie of the truth out of this Church there is no saluation indeede N. Ridley How the Church is visible The Church is none otherwise visible then Christ was héere on earth that is by no exteriour pompe or showeâ— that setteth hir foorth commonlie and therfore to see hir we must put on such eies as good men put on to see Christ when he walked heere on earth for as Eua was of the same substaunce that Adam was of so was the Church of the same substaunce that Christ was of flesh of his flesh and bone of his bone as Paule saith Ephe. 5. 30. Looke therfore how Christ was visiblie known to be Christ when he was héere on earth that is by considering him after the word of God so is the Church knowen Bradford Markes whereby the Church is knowen The Church saith the Papists hath thrée markes vnitie antiquitie and consent These thrée saith the Aunswere maie be as well in the euill as in the good as well in sinne as in vertue as well in the Diuells church as in Gods Church As for example Idolatrie among the Israelites had all these thrée Chrisostome telleth plainlie that the Church is well knowen tantummodo per Scripturas alonelie by the Scriptures Bradford Master Caluine saith This honour is méete to be giuen to the word of God and to his Sacrraments that wheresoeuer we see the word of God trulie preached and God according to the same trulie worshipped and the Sacraments without superstion administred there we maie without all controuersie conclude the Church of God to be And a little after So much we must estéeme the word of God and his Sacraments that whersouer we may finde them to be there we certainelie know the Church of God to be although in the common life of men manie faults and errours be found Whitegift fol. 81. Of the Church of Antichrist the Pope The tyrannie of the Popes Church sheweth them not to be Christs Church The Church saith S. Hylarie doth threaten with vanishments and imprâ—onments and the compelleth men to beleeue hir which was exiâ—ed and cast into prison She hangeth on the dignitie of their fellowship the which was consecrated by the threatnings of persecutors she causeth priests to flée that was increased by the chasing away of Priests Shée glorieth that she is loued of the world the which could neuer be Christs except the world did hate hir To proue that the spirituall aâ—aiâ— and gorgeous apparrell that is vsed in the Popes Church doth not make the Church S. Barnard saith thus They be the Ministers of Christ but they serue Antichrist They go gorgeouslie araied of our Lords goods vnto whom they giue no honour And of these commeth the decking of harlots that thou seest dailie the game-plaiers disguisings and kings apparrell Of this commeth golde in their bridles in their saddles and in their spurres so that their spurres be brighter theÌ„ the Altars Of this commeth their plenteous wine presses and their full sellers belking from this vnto that Of this commeth their Tonnes of sweete wines Of this bée their bagges so filled For such things as these be wil they be rulers of the Church as Deacons Archdeacons Bishops and Archbishops c. D. Barnes fol. 2 6. Obiection Hath God saith the Papists forsaken his Church a thousand yeares and were all our fathers deceiued before Luther was borne such antiquitie vnitie and vniuersalitie was it al in errour c. Aunswere Was the world deceiued so manie hundred yeares Whie should it not The Lord ordeined that there should come an apostacie and generall fall from the saith of Christ that the world might be seduced with the man of sin whose age began in the Apostles time and shall not vtterlie die till the daie of Christ. Thus the Lord appointed and so let it be for all things are for his glorie Deering Of the vniuersall Church ¶ Looke Vniuersall CIRCVMCISION What circumcision doth represent CIrcumcission representeth the promises of God to Abraham on the one side and that Abraham and his séede should circumcise and cut of the lusts of their flesh on the other side to walke in the waies of the Lord. Tindale fo 6. There be two Circumcisions the one outward made in the flesh by mens hands cutting awaie a round péece of the skinne of the secret members And this Circumcision was not necessarie to saluation after the Gospell was openlie preached after Christs passion but was abrogated and left as indifferent and not necessarie to saluation The other Circumcision was the inward Circumcision by yâ— spirit of God by yâ— which yâ— who le bodie is mortified put away cléerelie by the spirit by faith in Christ. And this Circumcision is necessarie to saluation L. Ridley Circumcision is nothing of it self it signifieth yâ— blessed séede in which al nations are blessed And it signifieth yâ— circumcision of the hart which consisteth in yâ— spirit not in yâ— flesh D. Heynes The Nazares did contend no Nation to appertaine to the Church of God vnlesse they were circumcised Paule Barnabas said that all as well Gentiles as Iewes if they beléeue in Christ should be saued without circumcision D. Heynes Circumcision was the holie action whereby the flesh of the fore-skinne was cut awaie for a signe of the couenaunt that God made with men Or to describe it more largelie Circumcision was a marke in the priuie members of men betokening the eternall Couenaunt of God and was ordeined by God himselfe to testifie his good will towards them that were circumcised to warne them of regeneration and cleannesse and to make difference betwixt the confederates of God and other people or nations Bullinger fol. 355. What
maketh these ten strings the ten Commaundements and when he had spoken somewhat of one of them at last he commeth to the Sabboth daie I saie not saith he to liue delicatelie as the Iewes were wont For it is better to digge all the whole daie then to daunce on the Sabboth daie Pe. Mar. vpon Iudic. fo 287. Chrisostome in his 56. Homelie vpon Genesis when he entreateth of the mariages of Iacob Ye haue heard saith he of mariages but not of daunces which he there calleth diuelish and he hath manie things in the same place on our side And among other he writeth The Bridegroome and the Bride are corrupted by dauncing and the whole Familie is defiled Againe in the 48. Homelie Thou séest saith he mariages but thou seest no daunces for at that time they were not so lasciuious as they be now a daies And he hath manie things of the 14. chapter of Mathew where he spake vnto the people of the dauncing of the Daughter of Herodias amongst other things he saith At this daie Christians do deliuer to destruction not halfe their Kingdome not another mans head but euen their owne soules And he addeth that whereas is wanton dauncing there the Diuell daunceth together with them c. Pet. Mar. vpon Iudic. fol. 287. Dauncing taken in good part Thou hast turned my mourning into dauncing ¶ By the word Dauncing there is not meant euerie manner wantonnes or Ruffianlie leaping and frisking but a sober and holie vtteraunce of gladnesse such as the holie Scripture maketh mention of when Dauid conuaied the Arke of Couenaunt into his place Caluine What the Ethnikes opinion was of Dauncing Aemilius Probus in â—he life of Epaâ—â—â— ondas saith that 〈…〉 sing and to daunce was not verie honourable among the Romanes when the Grecians had it in great estimation Salustâ— in Cantilinario writeth that Sempronia a certaine lasciuious and vnchast woman was taught to sing and daunce more elegantlie then became an honest matrone and there he calleth these two things the instruments of lecheâ—id Cicero in his booke of Offices writeth that an honest and good man will not daunce in the market place although he might by that meanes come to great possessions And in his Oration which he made after his returne into the Senate he calleth Aulus Oabâ—â—us his enimie in reproth Sa 〈…〉 or Cal 〈…〉 strâ—â—us that is The fine Dauncer It was obiected to Lucius Aurona for a fault because he had daunced in Asiaâ— The same thing also was obiected vnto yâ— king Deiotarus Cicero aunswereth for Murena No man daunceth being sober vnlesse peraduenture he be mad neither in the wildernesse neither yet at a moderate honest banket The same Cicero in Philippiâ—â—s vpbraideth vnto Autonie among otherâ— his vices Dauncing Pet. Mar. vpon Iudic. fol. 287. DEACONS What the Deacons office was THe Deacons receiued the dailie offerings of the faithfull the yearelie reuenewe 〈…〉 of the Church to bestow them vpon true vses that is to saie to distribute them to feede partlie the ministers and partlie the poore but by the appointment of the Bishop to whom also they yearelie rendred accompts of their distribution Caluine in his inst 4. b. cha 4. sect 5. Of the election of Deacons Ideo hoc non permiserunt sort c. The Apostles saith Chrisostome did not commit the election of Deacons to lottes neither they being moued with the spirit did choose them though they might haue so done for to appoint the number to ordeine them to such an vse they challenged as due vnto themselues And yet do they permit yâ— election of them to the people lest they shuld be thought to be partial or to do any thing for sauor D. W. How Deacons maie preach and baptise In the beginning of the 8. Chapter of the Acts Saint Luke declareth that all the Apostles did still remaine at Hierusalem wherefore it could not be Philip the Apostle which was now at Hierusalem but it must néedes be Philip the Deacon that was dispearsed with the rest came to Samaria where he now preached and baptised And of this iudgment is Caluine whose words vpon the place and Chapter be these S. Luke had before declared that the Apostles did not step from Hierusalem it is probable that one of the 7. Deacons whose daughters did prophecie is héere mentioned c. D. W. Although saith Gualter it was the office of Deacons to take charge of the common treasures of the Church and of the poore yet was it héerewith permitted vnto them to take the office of preaching if at anie time necessitie required as we haue hetherto seene in the example of Stephen And peraduenture there was not so great neede of Deacons at Hierusalem when the Church was through persecution dispearsed and therefore they which before wer stewards of the Church goods did giue themselues whollie to the ministerie of the word Tertulian in his booke de Baptismo hath these words Baptizâ—â—di c. The high Priest which is the Bishopâ— hath authoritie to baptise so haue the Ministers and Deacons but not without the authoritie of the Bishop for the honor of the Church Hierom aduersus Luciferianos saith thus I doe not denie but that it is the custome of the Church that the Bishop shuld gae to laie his hands by the inuocation of the holie spirit which a â—arre off in little Cities by Ministers and Deacons wer baptised And a little after he saith Neither yâ— Minister nor deacon haue authoritie to baptise without yâ— coÌ„mandement of yâ— Bishop Beza saith that Deacons did oftentimes supplie the office of Past ours in the administration of the Sacraments and celebrating of marriage and to prâ—â—e this he noteth 1. Cor. 14. 1â— Iohn 4. 2. D. W. fol. 588. DEAD To be Dead to the Lawe what it is EUen so ye my bretheren are dead concerning the Lawe ¶ To be dead concerning the Law is to be made free from the Lawe and from the burden therof and to receiue the spirit by which we maie doe after the Lawe and the same is to be deliuered from the Lawe of death Tindale ¶ Are dead concerning the Lawe by the bodie of Christ. ¶ Because the bodie of Christ is made an offering and a Sacrifice for our sinnes wherby God is pleased and his wrath appeased and for Christs sake the holie Ghost is giuen to all beléeuers whereby the power of sinne is in vs dailie weakened we are counted dead to the Lawe for that the Lawe hath no damnation ouer vs. The Bible note The Dead shall heare how it is vnderstood The Dead shall heare the voice of the Sonne of God ¶ Héere he speaketh of the resurrection of iustification whereby the wicked ariseth from his wickednesse and whereby the sinner is brought from the death of his sinnes into the life of righteousnesse and speciallie of the calling of the Gentiles which was done after the comming of the holie Ghost For
foorth For there are diuerse men at this daie and hath beene alwaies which thinke that religion consisteth in often hearing the word of God and in disputing the same at common meeting but our Lorde Iesus Christ pronounceth in Mathew where he saith Whosoeuer therefore heareth of me these words and doth them that true pietie doth not consist in knowledge talking but in the action and conuersation Marl. fol. 148. DOCTOVRS How farre the Doctours ought to be beleeued WE ought to indulge or bring in nothing of our owne head neither to choose that which anie man hath brought in of his owne head or of his owne braine we haue the Apostles for our authors which did not choose of their own braines what they shuld bring in but did faithfully assigne and deliuer vnto nations that which they receiued of the Lord. Therefore if an Angell from heauen should preach anie other Gospell vnto vs wée would pronounce it to be accursed That which hath no authoritie out of the Scriptures or by the Scriptures maie as easilie be contemned as it is proued We doe by good right condemne all new thinges yâ— Christ hath not taught for Christ is the waie vnto the faithfull If Christ therefore hath not that which we doe teach we doe also iudge it execrable Ambrose de vir li. 4. The discussing of our iudgement must be taken onely of the Scripture We haue néede to bring the Scripture for witnesse for our meaning and expositions without these witnesses haue no credit My consent without exception I owe not to anie Father were he neuer so wel learned but only to the canonicall scriptures His reason is this for whereas the Lord hath not spoken who of vs can saie it is this or that Or if he dare saye so how can he proue it I require the voice of the Shepheard reade me this matter out of the Prophets read it me out of the Psalmes read it me out of the Lawe read it out of the Gospell read it out of the Apostles August in Iohn Tract 94. Neither ought we to take the dispensations of all men how catholike so euer or commendable so euer they be as the canonicall Scriptures as though we maie not saue the reuerence that is due vnto such men improue or refuse anie thing of their writings if we finde they meant otherwise then the truth doth allow béeing by the helpe of God found by vs or by other August in Epist. ad Fortuna I am not moued with the authoritie of this Epistle For I doe not take the letters of Ciprian as the canonicall Scriptures but I do trie his writings by the canonical Scriptures and whatsoeuer in them doe agrée with the authoritie of the holie Scriptures I doe receiue it with his commendation and whatsoeuer doth not agrée with Gods worde I doe by his good leaue refuse it August con Cresigramacion li. 2. cap. 32. Trust not me saith S. Austen nor credit my writings as if they were the canonicall Sciptures but whatsoeuer thou findestâ— in the word although thou didst not beléeue it before yet ground thy faith on it now whatsoeuer thou readest of mine vnlesse thou knowe it certeinlie to be true giue thou no certeine assent vnto it August prol li. 3. de Trini Tom. 3. We must be pertakers of other mens saiengs wholy after the manner of Bees for they flie not a like to all floures nor where they sit they crop them not quite awaie but snatching so much as shall suffice for their honâ—eâ— making take their lâ—aue of the rest Euen so wee if waâ—ves wise hauing gotte of other so much as is sounde and agreâ—able vnto truth will leape ouer the rest which rule if we keepâ— in reading and alleadging the Fathers wordes we shall not swâ—rue from our profession the Scripture shall haue the souereigne place and yet the Doctours of the Church shall loose no paâ—te of their due estimation Saint Austen to Saint Hierome saith on this wise I recken not my brother that ye would haue vs so to reade your bookes as if they were written by the Apostles or Prophets DOEG How Doeg was a figure of Antichrist DOeg was a wiâ—ked â—oâ—etous man the kéeper of king Saules Mules who to the satisfieng of his coâ—et 〈…〉 isnesse gaue himselfe to flatterie and to serue the kings turne in all things were it right or wrong insomuch that when hée had falsely accused 〈…〉 that good and godlie Priést vnto the king hée at the k 〈…〉 es commaundement all other reâ—using that wicked déede fell vpon A 〈…〉 melech with the swoorde and slewe both him and all the Priestes of the Lorde to the number of 85. All such cruell and couetous men although sometime they will appeare holie as Doeg did which went to the Eabernacle of common place of praier and was ther occupied as though he had bene an holie man maie bée called Doegs Doeg by interpretation and turning of his name into Latine signifieth Commotâ—â— in English â—ehementlye moued By whom saith Saint Austen is signified Antichrist which with falâ—e signes and fained myracles shall moue all the worlde before the comming of the Lord into iudgement And as Doeg wrought wickednesse for the pleasing of king Saule by whome is signified the Diuell so shall Antichrist moue and stirre the worlde to sâ—nne for the pleasing of the diuell and aduauncing of his kingdome DOGGES Who they be and what is signified thereby A Dogge is counted a vile beast and so vile that in the olde lawe it was forbidden to offer the price the gaine or the â—auntage that was got by the selling of a dog to the building or repairing of the Tabernacle of the Lord. And because dogs be great raueners malicious and enuious beasts therfore the Scribes Pharesies and high Priests of Moses lawe in persecuting of Christ were called dogges Ric. Turnar Giue not that holie things vnto dogges c. ¶ The dogges are those obstinate and indurate which for the blinde zeale of their leauen wherewith they haue sowred both the doctrine also the workes maliciouslie resist the truth and persecute the ministers thereof and are those wolues among which Christ sendeth his shéepe warning them not onelie to be single and pure in their doctrine but also wise and circumspect and to beware of men for they shuld bring them before Iudges kings and slaie them thinking to do God seruice therein That is as Paule to the Romaines testifieth of the Iewes for blinde zeale to their owne false fained righteousnesse persecute the righteousnesse of God Tindale fol. 238. ¶ Declare not the Gospell to the wicked contemners of God whome thou séest left to themselues and forsaken Geneua ¶ This holie thing is Gods word Dogges are they that persecute the word Tindale The meaning of these places following For dogges are come about me ¶ By dogges are vnderstood the tyrannie
¶ Holofernes being ouercome with drinke was slaine of a woman ¶ Simon and his sonnes through dronkennesse was slaine of Ptolomy and Abobus ¶ Of the incommodities of Dronkennesse Read Pro. 23. 30 c. Eccl. 36. 26. c. DROPPES How these Droppes shewe Christ to be a true man ANd his sweate was like Droppes of bloud ¶ These not onelie showe that Christ was true man but other things also which the godlie haue to consider of wherein the secret of the redemption of all mankinde is contained in the sonne of God his debasing himselfe to the state of a seruant such things as no man can sufficientlie declare DRVCILLA What manner of woman this Drucilla was FElix with his wife Drucilla ¶ This Drucilla was Agrippa his sister of whom Luke speaketh afterward a very harlot and licentious woman and being the wife of Azizus King of the Emesens who was circumcised departed from him and went to this Felix the brother of one Pallas who was somtime Nero his bondman DVVELL What is betokened by this word Dwell WIll dwell among them ¶ By this word dwell is betokened friendship familiariâ—ie and companie betwéeneâ— God and the Elect according as Christ saith If anie man heare my voice and open me the dore I will come in to him and suppe with him and he with me Marl. vpon the Apo. fol. 113. ¶ The Lord that sitteth on the throne will alwaies dwell among them as their most mightie defender their solace their comfort Bale Let the word of God dwell in you plentifullie in all wisedome ¶ To dwell in vs is to haue full possession and a mansion house in vs to sit and rest there to gouerne and rule there as we doe in our houses and places of our owne aboâ—e and how shall this be but by that ordinarie meanes which God hath appointed vs which is by reading and hearing the word of God c. Beza And dwelt in vs. ¶ And dwelt The Gréeke word Escuiosen is as much to say as he made his Tabernacle whereby the Euangelist signifieth that he was conuersant among them as a verie man and he shewed not himselfe the twinckling of an eie and so vanished awaie but had his abode and continued among them long time whereby they might haue sure and certaine experience of his godlie behauiour of his singular vertues and of his wonderfull workes Some thinke by this word Dwelt that the Lord Iesus had no certaine dwelling place in this world but was faine to â—lit often and remoue for so do they that dwell in Tents and Tabernacles Chrisostome taketh in vs to be in our flesh and vnderstandeth that the humanitie of Christ was a Tabernacle to the diuinitie and so frameth this argument against the Heretikes that affirmed the Word to be turned into flesh ¶ Looke after in Word Traheron How men should dwell with their wiues Likewise ye men dwell with them according to knowledge ¶ To dwell with them is with faithfulnesse with the despising of pleasures and of ambition with the decking of the inner man with the méekenesse and demurenesse of a quiet spirit with loue reuerence to order them not according to our wilfull commaundement lust but according to knowledge appointing them to doe nothing but that is expedient and flattering them in nothing that maie hurt or corrupt honest conditions and manners Tindale Ebion Of the heresie of this man EBion of whom the Ebionites are called affirmed Christ to be but a bare man borne of Ioseph and Marie he thought that faith onelie did not iustifieâ— He affirmed the corporall obseruation of the lawe to be necessarie he denied the Epistles of Paule accusing him that he fell from the Lawe The Iewish Sabaoth and other Ceremonies he obserued together with the Iewes onelie the Sundaie he celebrated in remembraunce of the resurrection Euse. li. 3. ca. 24 Epiphanius saith haeres 30. that Iohn the Euangelist hearing that Ebion was in the Bath refrained his companie Abdias B. of Babilon saith that Philip the Apostle ouerthrew this heresie of Ebion at 〈…〉 erapolis EDIFIENG What it is to edifie LEt euerie man please his neighbour in that that is good to edifieng ¶ To Edifie signifieth to doe all manner duties to our neighbours either to bring him to Christ or if he be won that he maie grow from faith to faith for the faithfull are called the Temple of God wherein is resident his holie spirit and these faithful are the stones of new Hierusalem that is the vniuersall Churchâ— Esay 54. Apoc. 21. 2. Of the which building Christ is the corner stone Ephe. 2. 20. Geneua EDOM What is signified by Edom. WHo is this that commeth from Edom with stained red clothes of Bosra ¶ Edom is the Earth and the stained and red clothes are Christs bloud which he did shed vpon earth for our sinnes And they which demaund Who is he be his creatures which shall meruaile at the wisedome of God in deliuering mankinde from the bondage of the spirituall â—harao by bloud by death and by the Crosse. Turnar This Prophecie aforesaid Esay 63. 1. is against the Edumians and enimies which persecuted the church on whom God will take vengeaunce and is heere set foorth all bloudie after he hath destroied them in Bosra the chiefe Citie of the Iâ—umeans for these were their greatest enimies And vnder the title of Circumcision the kinred of Abraham claimed to themselues the chiefe religion and hated the true worshippers Psal. 137. Geneua Remember the Children of Edom. According as Ezechiel 25. 13. And leremy 49. 7. and Abdias ver â—0 sheweth that the Eâ—onntes which came of Esau conspired with the Babilonians against their bretheren and kinfolkes For thy crueltie saith Abdias against thy brother Iacob shame shall couer thée and thou shalt be cast off for euer ¶ Héere he sheweth the cause why the Edomites were so sharplie punished to wit because they were enimies to his Church whome now he comforteth by punishing their enimies Geneua EIE A description of the Eie LActantius in a little booke that he wrote de opificio Dei saith on this wise Marke saith Lactaâ—tius the scituation of Eies in the head of a man The Head is like a goodlie Tower gallantlie garnished with the Eies which Nature by the premission and ordinaunce of God haue set in a pretie valley compassed about with the bulwarke of the strong and hardie rocke of the forhead couered with fine soft close windowes which we call the Eie liddes In Latine they be called Cilia quasi caelia caelando of ciling or couering the eies Vnderneath is set as it were a little Mount which we call the ball of the cheeke and all this is for the defence and sauegard of the Eie which if he stood open in a flat plaine place as it standeth in a round valley it should euer be in daunger to be hurt where now it is so on
is the childe of God and in the faith of Christ and whether his conscience doe beare him witnesse that Christs bodie was broken for him and whether the lust he hath to praise GOD and thanke him with a faithfull heart in the middest of the bretheren doe driue him thetherward or els whether hee dooe it for the meates sake or to kéepe the custome for then were it better that he were awaie For he that eateth or drinketh vnworthelie eateth drinketh his owne damnation because he maketh no difference of the Lords bodie Frith ¶ Looke Weake and Sicke ¶ We must marke that in this examination he sendeth no man to another but euerie man to himselfe The Papists bid thée goe to an auricular Confessour there to confesse thy selfe to receiue absolution and to make satisfaction for thy sinnes according to the forme that is commaunded thée But Paule the Doctour of the Gentiles and the vessell of election speaketh not a word of these things but saith simplie Let a man examine himselfe and so let him eate of that bread and drinke of that Cup for like as God is the searcher of the hearts and requireth the inward affection of the minde and hateth hipocrisie so none knoweth what is in the heart of man or what affections we beare to Godward but we our selues doe therefore he willeth vs our selues to examine euerie thing in our selues That is to saie he willeth euerie man to descend into himselfe and to examine himselfe Bullinger fol. 1109. ¶ Looke Prouing EXCOMMVNICATION What Excommunication is IT is the separation and reiection from the holie assemblie of our Lord Iesus Christ the which is done by the Church against open and obstinate sinners Tindale ¶ Excommunication is a censure of the Eldership whereby he that is guiltie of some most grieuous crime is without anie certaine prescription of time shut from the sacraments and banished the companie of the faithfull This is the sorest punishment of the Church which also is called of Saint Paule a deliuering vp to Satan of Christ to be as an Ethnike and Publicane which aunswereth the Iewes cutting them off from the Couenaunt so often repeated to the people of God by Moses Héereof is oft mention made in the new Testament Iohn 9. 18. And 1. Cor. 5. 4. 2. The. 3. 15. and in other places mo Now wheras it is so grieuous a punishment it is executed on none but on him that is guiltie of some heinous trespasse which kind of sinnes are rehearsed by Saint Paule 1. Cor. 5. 11. and 2. Thessa. 3. 14. Yet count him not as an Enimie but warne him as a Brother ¶ The ende of Excommunication is not to driue from the Church such as haue fallen but to winne them to the Church by amendement Geneua They shall excommunicate you ¶ In that he saith they shall be excommunicated his meaning is this They shall cast you out of their Sinagogues they shall condemne you of impietie and heresie they will refraine you of water and fire and such necessaries They will banish you and sell your goods and they will account you not for Israelites but for Gentiles and Atheists For the good as subiect not onelie to persecution but also to ignomie and reproach euen as saith the Apostle Paule Be thinketh that God hath set foorth vs which are the last Apostles as it were men appointed to death for we are made a gasing stocke vnto the world and to the Angells and to men Christ notwithstanding commaundeth to stande firme and stedfast against this temptation because though they bée thrust out of Synagogues yet neuerthelesse they shall abide in the kingdome of God Marl. vpon Iohn fol. 527. What S. Paule meant by the excommunicating of Alexander And Alexander which I haue deliuered to Satan ¶ Wheras Saint Paule saith that he did deliuer Alexander and Himeneus vnto Satan he meaneth none other thing therby but that he did excommunicate them openlie as no true Christians and that he did threaten them if they would not repent and tourne that GOD woulde punish them euerlastinglie by Satan and his Angells Sir I. Cheeke Saint Austen saith What is a man the worse if the ignoraunce of a man strike him out of the booke of the Church if his conscience strike him not out of the booke of life In this case saith Saint Austen it commeth sometimes to passe that there be manie Sheepe without the Church manie Wolues within the Church EXORCISTES What the Office of an Exorcist was THe Exorcists office was by a speciall gift of God seruing onelie for that time to call foorth foule spirites out of the bodies of them that were possessed Iewel fol. 98. EXTREMEVNCTION ¶ Looke Oile Face What the Face of Christ is IN the Face of Iesus Christ. ¶ That is to saie in the knowledge of Iesus Christ not in the Face of Moses which is the knowledge of the Lawe for by Christ came we to the knowledge of God Tindale What the Face of God is ¶ The face of God is the knowledge of his diuine nature of the which it is written Shew vs the light of thy countenaunce and we shall be whole that is graunt vs to knowe thée Otherwise Gods face doth signifie the inuisible nature of Christs Diuinitie Exo. 33. 23. You shall sée my hinder parts but my Face you cannot sée that is You shall sée Christs humanitie but his diuinitie cannot be séene The Face of God is that which is described in the 26. of Leuiticus I will tourne my face to you I will make you fruitfull I will giue you raine in season and peace in the earth the sword shall not come in the Land if ye wil walke in my statutes and kéepe my precepts c. Plenteousnesse and goodnesse and all Gods benefites that is Gods face T. Drant What is the Face or countenaunce of God It is not a shape like vnto a mans visage which hath nose eies mouth but the Face of God is the recorde which he giueth vs when we knowe his will God therefore sheweth vs his Face when he telleth vs why he doth this thing or that and it is all one as if wée sawe him before our Eies Contrariwise hée hideth his face from vs when hée afflicteth vs when things séeme straunge vnto vs and when we knowe no reason why he worketh after that sort Therefore when God holdeth vs in ignoraunce it is an hiding of his Face from vs. Cal. vpon Iob. fol. 629. ¶ Thou maist not sée my face for there shall no man see me aliue ¶ There shall no man see my face liue not that the face of God which is the face of life is the cause of death to them y◠see it for the Saints that are in heauen do indeed sée it but none that liueth in the bodie can sée neither comprehend the maiestie of his face but must be first purified by death as Paule declareth it 1.
things done in the gates T. M What is to be vnderstood by the gates of Hell And the Gates of hell shall not preuaile against it ¶ The gates of cities for the most part are verie strong haue Perculies to set before them There by the name of Gates all kinde of force and munition is noted And by hell gates all Satanicall and diuellish power is to be vnderstoode These promises are great and most firme which doe pacifie and comfort the consciences of the faithfull when they consider themselues to bée so setteled and graunted that they knowe for a suretie how they are able to resist all the power of Satan according to the saieng of Saint Paule There is no condemnation to those that are in Christ Iesu. And if God be with vs who can be against vs who spared not his owne sonne but gaue him for vs howe then should he not with him giue vs all things who shall laie anie thing to the charge of Gods chosen c. Marl. fol. 161. What the gates of Syon signifie Within the port of the daughter Syon ¶ The portes or gates of the daughter Syon are the companies of the good and faithfull in which are recited the truth of God and al that leadeth so lyfe Psal. 87. 2. T. M. ¶ In the open assemblie of the Church saith Geneua What is vnderstood by the gates of Brasse For he hath broken the gates of brasse ¶ By the gates of brasse and barres are vnderstood all instrumentes of helpe for warre which how manie or strong so euer they bée profite nothing against the Lord. A like maner of speach vseth Christ of the gates of hell for the strengths and powers of them that bée in hell Math. 16. 18. The gates of hell shall not preuaile c. T. M. When there séemeth to mans iudgement no recouerie but all things are brought to despaire then God chieflie sheweth his mightie power Geneua How the gates doe mourne Then shall the gates mourne and lament ¶ The gates shal mourne and complaine because yâ— not onlie the Souldiers shal perish with the swoord but also the Iudges and giuer of Sentences He taketh the place of iudgement for the Iudges for in the gates was iudgment wont to be giuen Ruth 4. 1. Or euen the gates shall be destroied and no man shall enter in or goe out thereat For the gates mourne if the people bée not often séene in them T. M. What it is to open the gates of righteousnesse Open me the gates of righteousnesse ¶ To open the gates of righteousnesse is to open vnto the world the grace and righteousnesse that commeth from God So Esaie 26. 2. saith Open ye the gates that the good people maie goe in c. He willeth preachers to open Christ vnto the people for he is the doore through whome they must enter Iohn 10. 9. T. M. ¶ He willeth the doores of the tabernacle to be opened that he maie declare his thankfull minde Geneua Open ye the gates that the righteous nation c. may enter in ¶ He assureth the godlie to returne after the captiuitie to Hierusalem Geneua What the gates of death are Hath lift me vp from the gates of death ¶ The gates of death are the iudgements of death the counsells of the wicked the congregation of Satan the doctrines of falsenesse whatsoeuer leadeth to death T. M. GELDED ¶ Looke Chastitie GELOVSIE What the lawe of gelousie is THe law of gelousie séemeth to be a feare and a certeine nurture of wiues that they should be obedient vnto their husbands chast mannerlie faithfull such as giue no occasion to be suspect therto serued this lawe while it kept them vnder and gaue them no license to run at large whereby they might haue come in some suspect and so to haue come to this greate shame before the congregation T. M. After what manner God is gelous I the Lorde thy God am a gelous God ¶ I am gelous that is I am the Lord that watcheth and looketh narrowlie vnto your wickednesse and wil punish it secretlie And againe yâ— seruently loueth your goodlinesse and reward it abundantlie T. M. ¶ And will be reuenged of the contemners of mine honour Geneua ¶ He is called gelous because he cannot suffer that any should fall from him T. M. For God is called a gelous God ¶ God is called gelous because he will not permit that anie other Gods shall be worshipped but he onelie will be loued and worshipped as God The Bible note Wherefore Saint Paule was gelous ouer the Corinthians I am gelous ouer you with godlie gelousie ¶ For this cause was Saint Paule gelous ouer the Corinthians because that he had trulie instructed them in the christen faith was afraid least they being deceiued and vndermined by the wilie crafte of them that slaundered him shoulde fall awaie from the true doctrine that they had receiued This godlie gelousie ought to be in all Bishops and Pastours Sir I. Cheeke GENEALOGIE Of the Genealogie of Adam and Christ. IN Moses bookes the Genealogie of Adam is discribed whose children are the children of wrath and of death In the new Testament the Genealogie of Christ is set foorth in whome we are borne a new and are made the children of God and heires of the kingdome of heauen through Christ. Sir I. Cheeke ¶ Luke ascendeth from the last Father to the first And Mathew descendeth from the first to the last Mathew extendeth not his rehearsall farther then to Abraham which is for the assuraunce of the promise for the Iewes Luke referreth it euen vnto Adam whereby the Gentiles also are assured of the promise because they came of Adam and are restored in the second Adam Mathew counteth by the legall descent and Luke by the naturall Finallie both two speaking of the same persons applie vnto them diuerse names Geneua GENERATION How generation is taken in this place Which followe me in the Generation◠¶ The Generation is 〈…〉 wherein the elect shall beginne to liue a new â—yâ—â— that is to saie when they shall enioie this heauenlie inheritaunce doth in bodie and soule Beza GENTILES How God chose the Gentiles to praise him THis people haue I made for my selfe and they shall shew forth my praise ¶ To shew forth the praise of the Lord is to preach the remission of sinnes and the deliuorance from death and hell and the giuenesse of euerlasting life by the mercie of God for Christs sake A like manner of speaking vse th Dâ—uâ—d in the Psal. 22. 22. where he beeing the figure of Christ saith In the midst of the congregation wil I praise thee c. Thus shuld the Genâ—iles and Heaten praise him which people he chose for himselfe as ye maie see in the text For the Iewes which were signified by Iacob wold not doe it but put their confidence in keeping of the lawe This doth
Moses and sée that yee walke not after strange Gods of the nations that you remaine among See that ye neither make mention sayth Iosua nor yet sweare by the name of their Gods Thus in the olde lawe were they suffered to sweare in an earnest iust and waightie cause But now after the rule of Christ be the matter neuer so true we maye not of our owne selues nor by our own authoritie and priuate power sweare or promise anie manner of thing c. What the principall causes be that stop the Iewes from Christianitie I reade in the persecution of Scotlande of one George Wisehart a Gentleman and Martyr of a certeine storie which he resiteth on this wise I once sayth hée chaunced to méete with a Iew when I was sailinge vpon the water of Rhene I dyd enquire of him what was the cause of his partinacye that he dyd not beléeue that the true Messias was come consideringe that they had séene all the prophesies which were spoken of him to be fulfilled Moreouer the prophesies taken awaye and the Scepter of Iuda by manye other testimonies of the Scripture I vanquished him that Messias was come the which hée called Iesus of Nazareth This Iewe aunswered againe vnto mée When Messias commeth he shall restore all thinges and hee shall not abrogate the lawe which was giuen to our fore-fathers as ye doe For why wée sée the poore almost perishe through hunger amonge you yet you are not moued with pitie towardes them But amonge vs Iewes though wée bée poore there is no begger founde Secondarilie it is forbidden by the Lawe to faine anie kinde of Imagrie of thinges in heauen aboue or in the earth beneath or in the Sea vnder the earth but one God onelye to honour but your Sanctuaryes and Churches are full of them Thirdlye a peece of bread baken vppon the Ashes ye adore and worshippe and saie that it is your God In the booke of Mar. fol. 1446. Why the Iewes were suffered to be diuoâ—ced ¶ Looke Diuorcement Howe the Iewes were driuen out of diuerse Realmes About the yeare of our Lorde 1179. were many Iewes in Englande which agaynst the feast of Easter did vse to Crucifie younge children in despite of Christian Relygion ¶ About the yeare of our Lord. 1186. They crucified a childe in the towne of Bury About the yeare of Christ. 1235. the 18. yeare of the reigne of king Henrie the third the Iews dwelling in Norwich were accused for the stealing of a childe whome they purposed to crucifie ¶ About the yeare of our Lord. 1245. and the 28. yeare of Henrie the third king of England at Tollet in Spaine a Iew digging in the ground to enlarge his vineyard found a hollow stone wherin was a booke of the bignesse of a Psalter written in Gréeke Latine and Hebrew the matter wherof was of the worlds to come And declared the coÌ„ming of Christ to be the beginning of the third world which was expressed on this wise In the beginning of the third world the sonne of God shall bée borne of a Uirgin By occasion of this booke the Iewes were turned to the faith of Christ. ¶ About the yeare of our Lord. 1264. and in the. 47. yeare of the reigne of Henrie the third king of England 500. Iewes were slaine by the Citizens of London because one Iew would haue forced a christen man to paie more then two pence for the vsurie of xx s. the wéeke ¶ About the yeare of our Lord 1279. and in the sixt yeare of the reigne of king Edward the first king of England 284. Iews were put to execution for clipping of the kings coine ¶ About the yeare of our Lord. 1475. at the citie of Trident a childe named Symon was murthered of the Iewes of that Citie in dirision of the passion of Christ for which murther and villanie the Iewes suffered great and worthie punishment ¶ In the yeare of our Lord. 1492. There were driuen out of Spaine by commaundement of the king 125. families of the Iewes of the which 30. thousand died of the pestilence in their iourneie as they were departing Of the conuersion of the Iewes Bretheren I will not haue you to be ignoraunt of this mysterie that you be not high minded in your selues for that the blindnesse is happened vpon parte of the Israelites vntill that the fulnesse of the Gentiles come in so Israel shall be saued ¶ This conuersion of the Iewes I doe disseuer from those tokens which began to be done a great while a goe do passe before the comming of the Lorde and I doe applie it vnto those signes which shall goe nearest before it But how that conuersion shall be fulfilled and what shall be the point of the fulfilling of the Gentiles let him define which is able We can rather wish it then for a certeine define it Augustine sayth that there shall be sometimes a manifest vocation or calling of the Iewes in the saluation of the Gospell but how and what time it shall be he doth not expresse Musculus fol. 451. ¶ He sheweth that the time shall come that the whole nation of the Iewes though not euerie one perticularly shall bée ioyned to the Church of Christ. Geneua IGNORAVNCE What a pleasure it is to the diuell for a man to be ignorant in the Scripture VNto the diuell it is a torment aboue all tormentes and a paine aboue all paines if they sâ—e anie man readinge the worde of GOD and with feruent studie searchinge the knowledge of Gods lawes and the mysteries and secrets of the Scriptures Héerein standeth all the flame of the diuels in this fire are they tormented for they are ceased and possessed of all them that remaine in ignoraunce The reading of the Scriptures is a greate fence against sinne and the ignoraunce of the Scriptures is a daungerous downefall and a great dungeon To knowe nothing of Gods lawe is the losse of saluation Ignoraunce hath brought in heresies and vicious life Ignoraunce hath turned all thinges vpside downe How no man is excused by Ignorance Ignoraunce excuseth no man if thou of ignoraunce followe a blinde guide thou shalt perish together with him The ignoraunce of Scriptures and the word of God is the head spring of all heresies and perniâ—ious errours For why Without the Scriptures the power of God connot be knowne which is Christ. Sir I. Cheeke vpon these words of S. Math. Ye are deceiued vnderstanding not the Scriptures Wherevnto the mainteâ—ners of ignorance maie be likened They be like that Painter that Plutarch speaketh of that had euill fauouredlie proportioned a painted Henne and therefore chased away the liue hennes least that his euill workmanship should be perceiued Those chase awaie Gods word least their fancie should be discouered I LE What is signified by the I le THey that dwell in the Iles shall sée c. ¶ Some reade And he that dwelleth in this I le c. Hierusalem
the Harpe sing ye Psalmes with Lute and Instrument of ten strings ¶ Concerning these instruments Harpe and Lute we read oftentimes in the Scriptures and specially in the booke of Psalmes which instruments vndoubtedly were vsed in the Temple at Ierusalem in the seruice of God and namely at their singing of Psalmes For the Leuites did not sing their Psalmes onely with the voice of men and children as we doe but they ioyned with mens voices the swéete harmonie of musicall instruments and namely of the Harpe Lute Cymbales and Psalteries of ten strings These instruments as Iosephus writeth li. 8. Chap. 3. Salomon ordeined quadraginta milia fortie thousand which were made Ex. electro 1. of mixture of golde and siluer For Electrum is golde whereof the fift part is siluer mingled among the golde such a mixture is called Electrum And of that mettal were those instruments which Salomon did ordeine to be vsed in the Temple and were made of fine wood as our Harpes and Lutes be c. Ric. Turnar INTENT What the word signifieth and how it is defined INtent signifieth a motion of the minde whereby by some meane we tend to an ende As if a man should studye by giuing of giftes or by seruices to attaine vnto anye honour for the nature of things is of such sort that many thinges are so anexed togethers betwéene themselues that by the one is made a steppe to the other For by medicines and drinks we atteine to health By studies readings and teachers vnto wisedome wherefore an intent is an action of the will for it is his office to moue and stirre vp the minde And forsomuch as the will doth not perceiue the things that he desireth before that it hath the knowledge thereof it moueth not nor forceth the minde before knowledge which raigneth in the power of intelligence or vnderstanding it perceiueth both the ende and those thinges which serue to the ende and ministreth them vnto the will Therefore intent stirreth vp to the ende as to atteine by those things which vnto it are directed Let this be his definition A will tending vnto the ende by some meanes Will which is his general word is an act of the power that willeth The difference is taken of the obiect namely of the end and these things which are ordeined vnto it as now as touching Gedeon his intent was 〈…〉 of his will to keepe the memorie of the victorye giuen him by the Ephod he had madeâ— In wil therefore he comprehended at once both the ende and the meane c. Pet. Mar. vpon Iudicum fol. 152. Of good intents ¶ Looke before after the word Good INTERCESSION ¶ Looke Saints IN THE CHVRCH How it is an errour to say I beleeue in the Church SAint Cyprian in his exposition of the Apostles Créed saith He said not in yâ— holy Church nor in the remission of sins nor in the resurrection of the body For if he had added the preposition In then had the force of those clauses ben all one with the force of that that went before For in those words wherein our Beliefe touching the Godhead is set downe in God the Father in Iesus Christ his Sonne and in the Holy Ghost but in the rest where the speach is not of the Godhead but touching the creatures or mysteries the preposition is not added that we may say in the holy Church but that the holy Church is to bée beléeued not as we beléeue in God but as a Congregation gathered to God and that the forgiuenesse of sinnes is to be beleeued not that we ought to beleeue in the forgiuenenesse of sinnes and that the resurrection of the flesh is to beléeued not that we ought to beléeue in the resurrection of the flesh So that by this Sillable In the Creator is discerned from the Creatures and that that is Gods from that that is mans Bullinger fol. 78. Saint Augustine in his Booke De fide Symbolo hath I beléeue the holy Church not in the holy Church There are alleadged also his wordes in his Epistle Ad Neciphyros touching consecration Distinct. 4. cap. 1. We said not that ye had to beléeue in the Church as in God but vnderstand how we said that ye being conuersant in the holy Catholike Church should beléeue in God Paschasius in the first Chapter of his first booke De Spiritu sancto saith We beléeue the Church as the Mother of regeneration we doe not beléeue in the Church as the Authour of saluation Hée that beleeueth in the Church beléeueth in man Leaue off therefore this blasphemous perswasion to thinke that thou hast to beléeue in anye worldlye creature since thou maist not beléeue neither in Angell nor Archangell The vnskilfulnesse of some haue drawen and taken the Preposition In from the sentence that goeth next before and put it to that that followeth adding thereto also too too shamefully somewhat more then néeded Thomas of Aquine reasoning of Faith in the 2. Booke part 2. Article 9. question 1. saith If we saye I beléeue in the holye Church we must vnderstande that our â—aith is referred to the Holy ghost which sanctifieth the Church and so make the sense to bée thus I beléeue in the holye Spirite that sanctifieth the Church but it is better and according to the common vse not to adee at all the sillable In but simply to saye The holy Catholike Church euen as also Pope Leo saith Bullinger fol. 79. INVOCATION What Inuocation is WE call that Inuocation when we desire some good things to be giuen vs or some euill to be taken away from vs. Proues against the inuocation of Saints As touching Inuocation that is to wit calling vpon them we haue in Scripture how we should call vpon almightie God in all necessities or tribulations As in the Psalmes euerye where as in this Call vpon me in time of your tribulation and I shall delyuer you Marke how he saith héere Call vpon me appointing neither S. Thomas nor Master Iohn Shorne Also in another place The Lord is nigh vnto them that call vpon him that call vpon him truly and with that he sheweth who calleth vpon him truly saieng thus He shall doe the will or desire of them that reuerence him and shall heare graciously their praier and make them safe for the Lord loueth all that loueth him and all sinners shall be destroyed c. In the bo of Mar. fo 1264. There is one Mediator betwéene God and man the man Christ Iesus the which hath giuen himselfe the redemption of all men ¶ Saint Paule saith There is but one Mediatour betwéene God and man Where there is but one there cannot Saints come in Saints be men and must haue a Mediatour for themselues and then they cannot be Mediatours for other men Moreouer the Mediator betwéene God and man is called Christ Iesus now is there no Saint that hath that name if there be none then is there none that vsurpe this
familiar signe among the Iewes so often as there was any solempne kinde of praier or blessing as when they offered sacrifice We haue also an example in Isaac more agreeable to the place when he laid his hands vpon his sonne Iacob as though he did consecrate and offer him to God that hée might be the promised heire That this was a common custome among the Iewes it is euident by another example of Iacob which blessed the two children of his sonne Ioseph namely Ephraim and Manasses But they were not wont to lay handes of any man which were not endued with some notable power and vertue or set in some high office Euen as the Apostle taketh an argument of the blessing of Melchisedech which blessed Abraham neither doth he faine the argument For it is oftentimes read that ther were Priests chosen which might blesse the people euen as though God were present to blesse himselfe The manner of blessing was prescribed vnto Moses by the mouth of the Lord when he said Ye shall blesse the Children of Israel and say vnto them The Lord blesse thee and kéepe thée the Lord make his face to shine vpon thee the Lord lifte vp his countenaunce vpon thée and giue thée peace The like we haue also in the 118. Psalme Séeing therefore that the laieng on of hands was an auncient solempne order of blessing among the Iewes it is no meruaile if the parents desire Christ to vse this ceremonie in blessing their children Marlor fol. 425. By the putting on of my hands c. ¶ As in the Baptime the outward ministerie or mysticall washing doth regenerate wash away sinnes cleanse and purge vs from our filthinesse so doth the imposition or laieng on of hands giue vs the gift of the holy Ghost But the outward and mysticall washing doeth onely represent vnto vs that in Christs bloud our sinnes are cleane washed away When Mathias was chosen by lotte it is not to be doubted but that the Apostles after their common manner praied for him that God woulde giue him grace to minister his office trulye and put their hands on him and exhorted him and gaue a charge to be diligent and faithfull and then was he as great as the best Act. 6. When the Disciples that beléeued had chosen vij Deacons to minister to the Widdowes the Apostles prayed and put their hands on them and admitted them without any more adoe Their putting on of hands was not after the manner of the dumbe blessing of our holy Bishops with two fingers but they spake vnto them and tolde them their dutie and gaue them a charge and warned them to be faithfull in the Lordes businesse as we choose temporall Officers and read their dutie vnto them and they promise to be faithfull Ministers and then are admitted Neither is there any other manner or Ceremonie at all required in making of our spirituall Officers then to choose an able person and then to rehearse him his duetie and to giue him his charge and so to put him in his roome Tindale And layed his hande vpon Ephraims head The putting on of hands was commonly vsed of the Hebrewes when they commended or offered any thing to God as Leuit. 1. 4. T. M. What is meant by laieng ones hande vpon his mouth Whereas Iob saith he will lay his hand vpon his mouth it is a signe of protestation that he will not procéede any further And yâ— manner of speach is rife in yâ— scripture And it serueth to do vs to vnderstand that we must refrain our foolish appetites And that when our flesh tickeleth vs to speake we must resist it as if it were by putting a mussell or bridle vpon our mouths to refrain them If a man were so wise of himselfe as he wold not be tempted to speake amisse he should not néede to laye his hande vpon his mouth for he would refraine of his owne accord and he should néede neither stoppe nor barre But now on the contrary part whereas it is saide that we must laye our hande vppon our mouth is to doe vs to wit that we haue to fight against our fonde lusts and likings which doe continually make vs too hastie in speaking insomuch that our tongue shall still bée sharpe set to cast foorth some thing or other that is nought woorth against God c. Caluine fol. 724. LAMPES What the Lampes and Oyle doe signifie THe foolish tooke their Lamps but tooke none oyle with them ¶ By Lampes without Oyle vnderstand works without faith which cannot shine because they are without light Tindale ¶ These Lampes do signifie all manner of outward things whereby we are knowen to be Christians The Oyle betokeneth the lyuely Faith which worketh by vnfained loue and charitie All the whole Parable speaketh of true and false Christians Sir I. Cheeke LANDE What is ment by the crieng of the lande BUt if case be that my lande crye out against me c. ¶ The lande cryeth against him when the husbandmen defrauded of their wages crye therefore against him So the hyre of the workman cryeth Iames. 5. 4. And the furrowes make lamentation when they that plowe the ground and make the furrowes are depriued of their duetie T. M. LAODICIA What the word signifieth THis Citie standeth in the lesse Asia not farre from Hierapolis and Collossus Of this Citie were the Laodicians of whom Paule hath spoken somewhat Coll. 4. 13. and 16. And this word Laodicia signifieth by interpretation a righteous people Marl. fol. 20. Of the strife that was in Laodicia for the keeping of Easter Melito the Pastor of the Church that was at Sardis maketh mention in his booke of the Passeouer with these words Under Sergius the Uice-president of Asia saith he at what time Sagadis was crowned with Martirdome ther arose a great strise at Laodicia about the kéeping of the Easter c. Read Eusebius in the 26. chapter of his fourth bóoke of Church matters concerning Socrates Eusebius Anatolius Stephanus and Theodorus Bishops of the same Church looke the same Eusebius in the 28. and 29. chapters of his seauenth booke of Church matters Marl. vpon the Apoc. fol. 66. LAST Of the last daye ¶ Looke Daye Who be the last and who be the first ANd the last shall be first ¶ He takâ—th away all desperation from the greatest sinner Whom the good man of the house may call into his vineyard to be a labourer when he will and giue him eternall life as to the théefe hanging on the Crosse which deserued no such thing Doe we not see that the Iewes boasting themselues in the lawe to be last and to be reiected And that the Gentiles which were last are now become first most acceptable vnto God to whome he hath giuen repentance vnto life c. Marl. fol. 440. ¶ Looke more in this word First Of the last farthing Looke Farthing LATRIA What this word Latria signifieth LAtria after the minde of Dunce is
congregation of such pure doctrine and perfect liuing that he made all that professed Christ to followe his example To be short philo the eloquentest writer of yâ— Iews perceiuing the first congregation of Alexandria yet to perseuer in the Iewish religion wrote a booke of their conuersation as it were in the praise of his Nation and as Luke sheweth how all thinges were common amonge the beléeuers at Hierusalem So did he put in writing al that euer he sée done at Alexandria during the time that Marke there taught preached He died in the eight yeare of Neros reigne was buried at Alexandria In whose place succéeded Aniamis Erasmus Of the martirdome of this Euangelist This Marke was the first Bishop of Alexandria and preached the Gospell in Aegypt and there drawne with ropes vnto the fire was burned and afterward buried in a place called there Bucolus vnder the raigne of Traianus the Emperour Booke of Mar. fol. 52. What the Marke in the right hand signifieth And made all c. to receiue a marke in their right hand and in their forehead c. ¶ Wherby he meaning the Pope renounseth Christ for as faith the word the Sacraments are yâ— christians markes so this Antechrist will accept none but such as will approue his doctrine so that it is not inough to confesse Christ beléeue the Scriptures but a man must subscribe to yâ— popes doctrine Moreouer their chrismatories greasings vowes othes shauings are signes of this marke Insomuch yâ— no nation was excepted yâ— had not many of these marked beasts Ge. Markes to know the false Apostles by There are two markes to know the false Apostles by The one is when they leaue Christ serue their bellies the other when they regard not the holy Scriptures preach lyes and their owne fantasies as S. Paule saith they serue not Christ but their owne bellies and with swéete and flattering words deceiue the hearts of the innocents Rom. 6. 18. MARS STRETE What Mars strete is PAule stoode in the middest of Mars strete ¶ This was a place so called as you woulde saye Mars hill where the Iudges sat which were called Areopagitae vpon weightie affaires which in olde time arrained Socrates and afterward condempned him of impietie Theo. Beza MARTIR What maketh a Martir IT is not the death but the cause of the death that maketh a Martir Saint Austen saith Tres erant in cruce c. There were three hanged on the crosse The iust was the Sauiour the second to be saued the third to be dampned The paine of all thrée was one but the cause was diuerse Iewel fol. 30. It is no hard matter by words to testifie the truth But those testimonies are most weightie which are sealed with bloud and with death Howbeit this is to be knowne as Augustine putteth vs in minde that the paines and punishmentes or death make not martirs but the cause For otherwise manye suffer many gréeuous things which yet are not martirs for the same Augustine to Bonifacius of the correction of the Donatists and in many other places testifieth that there were in his time Circumcelliones a furious kinde of men which if they coulde finde none that would kill them oftentimes threw themselues downe headlong and killed themselues These men saith hée are not to be counted for martirs Wherefore there séeme to be thrée things required to cause a man to be a martir First that the doctrine which he defendeth be true and agréeable with the holy Scriptures The second is that there be ioyned integritie and innocencie of lyfe that he not onely by his death but also by his lyfe and manners doe edifie the Church The third is that they séeke not to dye for boasting sake or desire of name or fame c. Pet. Mar. vpon the Rom. fo 233. How Martirs ought not to be worshipped Cyrillus in his sixt booke Contra Iulianum sayth We neyther say that the holy Martirs are Gods neither are we wont to worship them but rather we doe honour them with laudes and praises because they did stoutly fight for the truth yâ— they might keepe the sinceritie of faith MASSE How the Masse as they call it was vsed at the first FIrst they sayd Confiteor and acknowledged themselues to be sinners And then the Priest prayed in generall for all estates and degrees and for increase of grace and in especially if neede required Unto which prayers the people harkened and sayd Amen And then the Gospell and glad tidings of sorgiuenesse of sinnes was preached to stirre our faith and then the Sacrament was ministred for the confirmation of yâ— faith of the Gospell and of the testament made betweene God and vs of â—orgiuenesse of sinnes in Christs bloud for our repentance and faith As ye sée how after all bargaines there is a signe thereof made eyther clapping of hands or bowing a pennie or a grote or a peece of golde or giuing some earnest And as I shewed you after a truse made they slewe beasts for a confirmation And then men departed euerye man to his businesse full certified that their sinnes were forgiuen and armed with the remembraunce of Christs passion death for yâ— mortifieng of the flesh all the day after And in all these was neither the Sacrament neither other ceremonies of the Masse Image seruice to God holy déeds to make satisfaction for our sinnes or to purchase such worldly things as the Gospell teacheth vs to despise And now compare this vse of the Masse to ours sée whether yâ— Masse be not become yâ— most damnable Idolatry Image seruice that euer was in the world Tindale fol. 427. How the Popish Masse is falsified vpon S. Iames. The Papists doe bragge that S. Iames did vse their manner of Masse at Hierusalem S. Marke at Alexandria and S. Peter at Antioch But they haue no historie touching this matter worthy Though they vsed yâ— Lords supper as Christ our Maister did and as Paule also at Corinth yet they did not vse it as the péeuish Papists doe now the Masse That Ignatius Policarpus Ireneus make mention of is not like the popish Masse They confesse yâ— Basilius Magnus Hierome Ambrose vsed an other order in the administration of the Lords supper then is now vsed and that diuerse haue vsed diuerse fashions therin by their owne words Therefore it is manifest that this kinde of Massing is not the ordinance of Christ but inueÌ„ted by mans wit and pollicie without the word of God Thus saith the prechers of the Gospell at Basil. Bibliander S. Gregory saith that the Apostles had no peculiar manner in celebrating the Masse but that they only sayd yâ— Lords praier whose words be these The manner of the Apostles was yâ— onely at the saieng of the Lords praier they consecrated the sacrament D. Barnes fol. 356. By whom the Popish Masse was patched Who so list to know the often alterations and chaunges of
beléeue but to them that beléeue not And plainly to argue that a thing is good because a miracle is shewed by it or else to approue a present vse by that which néedfully sometime was done hath too many absurdities and inconueniences to bée yéelded to D. Calfehill Whether we should beleeue miracles If onely the word of God is to be beléeued why said Christ that if they would not beléeue him they should yet at the least beleeue his works To this we aunswere that miracles are as testimonies by which men are the easilier brought to beléeue so that they are things by meanes whereof men beléeue not that faith is directed vnto them as vnto his obiect although as touching the miracles of Christ of the Apostles we must beléeue yâ— they were done by God not by Belzabub or by the diuell as the Pharesies slaunderously reported and this is conteined in the word of God for it giueth testimony yâ— these miracles should be wrought that they were wrought in their due time namely in the preaching of the second doctrine c. Pet. Mar. vpon the Rom. fol. 326. In olde time it was knowne by miracles who were the true Christians and who the false but nowe the working of miracles is taken quite away and rather found among them that be false Christians Why miracles be not done now a daies To these that demaund this question why is not miracles done now a daies by the ministers of Gods word Aunswere Because that the glorie of Christ truth of Gods word was confirmed by miracles long agoe which being done they haue discharged their duetie Hemmyng Pope Leo maketh them answere thus ye foolish Scribes wicked Priests the power of our sauiour was not to be shewed at the discretion of your blindnesse God sheweth his miracles when and where and to whom he will Whosoeuer requireth miracles to bring him to the faith is himself a great miracle that the world beléeuing remaineth still in vnbeliefe How Miracles are wrought by the diuell In the end of time power shal be giuen to the diuel to work profitable signes and miracles so that then we cannot knowe the mysteries of Christ by that they work profitable miracles but by that they worke no miracles Let no man say saith S. Austen therfore it is true for that this man or that man hath wrought this or that miracle or for that men make their praiers at the tombs of the dead and obteine their desire or for that these or these miracles be wrought there c. Away with these things they may be either the iuglings and mockeries of deceitfull men or else illusions of lieng spirits S. Austen saith Contra istos c. My God hath warned me to beware of those mongers of miracles saieng In the last day shall rise vp false Prophets working signes wonders to the end of it be possible to bring the elect to errour behold I haue forewarned you therfore the bridegrome hath willed vs to beware for we may not be deceiued no not by miracles Alexander of Halys saith In the sacrament it selfe there appeareth flesh sometimes by the conueiance of men sometimes by the working of the diuell Nicholas de Lyra saith sometime in the Church the people is shamefullye deceiued with feined miracles wrought either by the Priestes or else by their companions for lucre sake S. Austen saith to Faustus the Maniche ye worke no miracles and yet if ye wrought anie at your hands we wold take heede of them The Prophet Ieremy saith They haue deceiued my people by their lies and by their false miracles These wonders which they call miracles be wrought daily in the Church not by the power of God as many one thinke but by the illusion of Satan rather who as the Scripture witnesseth hath bene loose now abroad 500. yeares according as it is written in the booke of the Apocalips after a thousand years Satan shall be loose c. Neither are they to be called miracles of true christian men but illusions rather whereby to delude mens mindes to make them put their trust in our Ladie and in other Saints and not in God alone to whom be honour and glory for euer Bilney in the bo of Mar. fol. 1140. Vulgus hominuÌ„ c. The common people saith he estéemeth Saints by miracles counteth him the greater that hath done mâ— miracles but they erre manifestly that so iudge Miracles are indéed to vse S. Paules words the operatioÌ„ of great works the gift of the holy Ghost But heereon they are not onely estéemed Saints else the blessed virgin and Iohn Baptist were of all Saints yâ— least that are dead to haue wrought no miracles We may not therefore esteeme Saints héerevpon Moreouer oftentimes miracles are giuen to the euill for many shall say in yâ— day Lord Lord haue we not cast out diuels in thy name and I shall say vnto them I haue not knowne you Why Christ did not many miracles in his owne country And he did not many miracles thereâ— c. ¶ Christ might haue wrought miracles yea though they beleeued not but he did not work many yâ— for their own profit Least if he had done there as he did in other places their condemnation should haue ben greater Sir I. Cheeke How to know true miracles from false Euen as we take those Sacraments for true Sacraments ceremonies which preach vnto vs Gods word so do we account these for true miracles only which moue vs to harken vnto yâ— word of God Other rule theÌ„ this to discerne theÌ„ by ther is not namely yâ— the true are done to prouoke meÌ„ to come harkeÌ„ vnto Gods word and yâ— false to confirme doctrine yâ— is not gods word How faith grounded vpon miracles abideth not What a multitude came out of Aegipt vnder Moses of which the Scripture testifieth yâ— they beléeued moued by yâ— miracles of Moses Neuertheles yâ— scripture testifieth yâ— vi hundred thousaÌ„d of those beléeuers perished through vnbeliefe left their carcasses in the wildernes neuer entred into yâ— land yâ— was promised them Iudas beléeued because of Christ his miracles Symon Magus beléeued through occasion of Philips preaching but Peter sayde that his heart was not aâ—ight with God Act. 8. How false teachers shall deceiue by nothing more then by miracles Christ saith there shall arise false anointed and false Prophets and shall shew great miracles Also in the same chapter verse 5. Many shall come in my name c. by the which words it appeareth that they must be in the church of Christ of them that shall call themselues Christians What the cause of false miracles is The cause of false miracles is for that they loue not the truth and therfore God hath promised by S. Paule to send them abundance of false miracles to stablish them in lies and to deceiue them lead them
of Godâ— whom hée defended and auoided as Socrates saith in this clause The mother or bearing God as a bugge or fraieng Ghost yet he proceeded in spite and being called to the counsell of Ephesus hée denied that Christ was God and séeing that there rose greate sturre thereof hée séemed to repent but the Councell deposed and banished him into Oasis GOD winking not at his impietie but plagued diuersly him froÌ„ aboue his tongue was eaten vp of wormes and so he died Socra li. 7. chap. 22. 23. 29. Euag. li. 1. chap. 2. 3. 7. NEVV What it is to be new THat is knowne to be new which neither euer was before nor hath bene yet séene or heard of but now beginning and commeth to light first And therfore Salomon saith that ther is nothing vnder the Sunne that is new nor that it can be sayde loe that is new for that it hath gone and ben before in times past Indéede a thing seemeth to bée new when it hath bene in times past and is now corrupted and perished either by time abuse or negligence of men by restoring againe is renued not that it beginneth now first to bée but rather to be the same which it was before And in vâ—rie déede it is nothing lesse then new For it is one thing to make a thing new and to renue a thing which was made long agoe They be sayde to make new things which doe inâ—titute new things before vnused and vnknowne and they are sayde to renewe which doe restore things decaied vnto their olde estate and vse So the lawe was new which was giuen by Moses to be kept of the Israelites when it was first set forth in the mount Sina And the Gospell of Christ was new when it was first declared in the worlde by the Apostles But the lawe was now new when by the care of godly kinges it was restored and renued after that it hadde bene once corrupt The histories of the kings Asa Hezechias and of Iosias bée well knowne Neither was the doctrine of the Prophets new when they did rebuke the corruptnesse of the lawish religion and requireth the right and true obseruation of Gods lawe although it séemed neuer so new and straunge Muse. fo 361. By whose fault the doctrine of Christ seemeth now new to the Papists What time as the booke of the lawe was found in the dayes of king Iosias in the secret corner of the temple and was exhibited vnto the king himselfe it might haue séemed some newe thing vnto them which had liued a great while without lawe where indâ—ed nothing ought to haue béen more vsed or knowne to the people but through whose fault was it Was it not the fault of their a 〈…〉 itors which woulde no longer heare the wordes of that booke I meane the kinges and Priests which leauing the sermons of the lawe followed the ceremonies of the Gentiles Compare héere with all those things which are betided vs. Hath not the holy Bible bene hidden and cast into corners these many ages vâ—knowne to the multitude of the vnfaithfull yea too many of the pastors also in this our age what time it is translated into all languages well néere set foorth commonly to be read is it anye otherwise taken of yâ— superstitious Papists then if there were some new vnknowne doctrine thrust into the Churches You might haue fouÌ„d in times past in the Poperie a number of Massing Priests pastours which had neuer as much as seene yâ— holy Bible came not this through fault of our aunceâ—ors would God the heads Princes of christen people would knowledge it say with Iosias Go aske counsell of the Lord for vs and for our people for the Lords anger is greate ouer vs because our Fathers hearde not the wordes of this booke and that they woulde not onely acknowledge their fault but also with a godly holy endeuour renue and set vp againe the decaied religion according vnto yâ— Lords word and in so doing they shuld turne away the Lords wrath from themselues and from their people c. Muse. fo 362. A declaration of the olde and new Testament New Testament is as much to say as a new couenant The olde Testament is an olde temporall couenaunt made betwéene God and the carnall children of Abraham Isaac and Iacob otherwise called Israel vpon the déedes and obseruing of a temporall lawe where the rewarde of kéeping is temporall life and prosperitie in the land of Canaan and the breaking is reward with temporall death and punishment But the newe testament is an euerlasting couenaunt made vnto the chrildren of God through faith in Christ vpon the seruing of Christ. Where eternall lyfe is promised to all that beléeue and death to all that are vnbeléeuing My déeds if I kéepe the lawe are rewarded with the temporall promises of this life But I beleeue in Christ Christs déeds hath purchased for me the eternal promise of euerlasting life If I commit nothing worthy of death I deserue for my reward that no man kil meâ— If I hurt no maÌ„ I am worthy that no man hurt me If I helpe my neighbour I am worthy he helpe me againe So that with outwarde works with which I serue other men I deserue that other meÌ„ doe like to me in this world and they extend no farther But Christs déeds extend to life euerlasting vnto all that beléeue c. Tindal in his Pro. to the new Test. How they called Christs doctrine new doctrine What new doctrine is this ¶ They blasphemed which did call the doctrine a new doctrine for Christ did onelye by himselfe speake those things which before he had spoken by the Prophets Sir I. Cheeke ¶ It was then nâ—w and now after fiftéene hundred and seauen and thirtie yeares is yet new when will it then bée olde Tindale ¶ They referre the miracle to the kinde of doctrine and so meruaile at it as a new and straunge thing and doe not consider the power of Christ who is the authour of the one and the other Geneua NICHOLAS Of the heresie that sprang vp by the occasion of this man NIcholas one of the seauen deacons is by S. Iohn abhorred Apoc. 2. 6. He was accused of gelousie ouer his wife to cléere himselfe of this crime he brought forth his wife and bid marry her who would This fact of his is excused by Eusebius His followers by occasion héereof doe practise their wandring lust without respect of wife or maide Euseb. Eccl. hist. li. 3. chap. 26. How this Nicholas the Deacon is excused When the Church was yet springing as Eusebius testifieth in his 3. booke of his history the. 26. chapter the Nicholaites did openly and manifestly commit fornication and layde the custome of their wicked crime to Nicholas the deacon although Clemens Bishop of Alexandria in Stromatis no excuse Nicholas for he saith that he neuer thought or taught any such thing But hauing a faire woman to
keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
they that are vnder Christs Priesthoode are not vnder the sacrifices or ceremonies And of this manner iuggle they with all the Scripture which falshoode least the laye men shoulde perceiue with reading the processe of the text is all their feare whatsoeuer they pretend Tindale Moe of the Papists reasons for the Popes supremacie Peter drewe his sword and cut of Malchas eare therefore the Pope is head of the Church The world was finished in 7. daies therefore none must marrie within 7. degrees of kinred God made two great lights the Sunne the Moone therefore as much as the Sun is brighter then yâ— Moone so much yâ— Pope is greater then the Emperour The Prophet saith Behold the face of thine annoynted this saith the Pontificall is a Bishops prayer ouer the Popes Legate when he knéeleth before the Altar Behold I send my messenger to prepare the way before thy face saith God by the Prophet Esay the Pontificall this is a Prophecie fulfilled when the Popes Legate méeteth the Emperour to receiue him into any Citie I haue found Dauid my seruaunt and annoynted him with holy Oyle My Loue is beautifull among the daughters of Hierusalem this they apply to Kings Quéenes when the Clergie receiueth them personally into their Churches The Prophet saith Sprinkle me Lord with Hisope I shall be cleane that they apply to the Priest sprinkling with holy water Lift vp your heads O ye gates ye euerlasting dores lift vp your selues that is when the Clearke openeth the Church dore for the Priest to come in with the Crosse on Palme Sunday Ten thousand such applications and expositions are in their bookes such as no bedlem man could deuise more vaine and foolish Deering ¶ Looke Vniuersall head How the Popes Doctors proue him the head of the Church Nicolaus Cusanus saith The truth cleaâ—eth fast to the Popes chaire therefore the members vnited to the chaire and ioined to the Pope make the Church Iohannes de parisijs saith There shall be one flocke one shepheard which thing cannot be taken of Christ we must néedes vnderstande it of some other Minister that ruleth in his stéede Hosius saith It is so necessary a thing that one onely man ouer rule the whole Church that without the same the Church cannot be one The Canonists say It is plaine that therefore the Church is one because that in the whole vniuersall Church is one supreame head that is the Pope They alledge S. Hieroms words to the same purpose The safetie of the Church hangeth of the worship of the high Priest meaning the Pope Peters successour But S. Hierome meant not thereby the Bishop of Rome but euery seuerall Bishoppe within his owne charge euerye which Bishop he calleth the high Priest Of the Popes triple crowne and signification thereof A man can receiue nothing except it be giuen him from aboue ¶ If a man can receiue nothing except it be giuen him from heauen that howsoeâ—er humaine wisedome braggeth and boasteth it selfe yet notwithstanding it cannot haue in verye déede that which it hath not receiued from heauen although the world attribute the same vnto him Therefore although the Bishop of Rome to signifie his power and authoritie in heauen earth and in hell weareth the triple crowne on his head and would haue all men to worship the same being héerein like vnto Iupiter of whom the Poet faigneth with the triple seepter yet notwithstanding because he hath receiued the same from Constantine as some affirme and not from heauen he sheweth himselfe to be vain-glorious and nothing inferiour in pride to Luciter And whereas his faulters and defenders obiect vnto the Church it skilleth not for it is not written hâ—ere by the Euangelist except it be giuen him from the Church but hée saith except it be giuen him from heauen Marl. vpon Iohn fol. 90. How the Pope blasphemeth God The Bishop of Rome ought to be abashed ashamed and to abhorre his owne pride For in this be outragiously doth offend God and blasphemeth him in that he presumeth to take this high name from our Bishoppe Christ in that he taketh away as much as lieth in him the glory of God the Maiestie appertaining to Christ in that he taketh vpon him these names onely appropriate to Christ. Summus Pontifex maximus Pontifex vniuersalis Pontifex The highest Bishop the greatest Bishop the vniuersal Bishop of al the world I much meruaile how he dare be so bolde to vsurpe and take these great names vpon him Greater blasphemie can there not be then to take from God that that naturally belongeth vnto him then to takâ— from God his glory and honour then to vindicate and take vppon him such high names as beséemeth no Christen man to vsurpe God said by his Prophet Non dabo gloriam meam alteri I will not giue my glory away to any other to any creature he doth reserue that glory that laud and honour that belongeth to him vnto himselfe no man to attempt so far no man to take so much vpon him B. Langland in the b. of Ma. fo 1251 How the Pope is an Idoll And the Lord saith Zachary said vnto me Take yet vnto thée the instrument of a foolish Shepheard for loe I will rayse vp a Shepheard in the lande which shall not looke for the thing that is lost nor séeke the tender Lambes nor heale that that is hurt nor féede that that standeth but he shall eate the flesh of the fat and teare their clawes in péeces O Idoll Shepheard that leaueth the flocke The sword shall be vpon his arme and vpon his right eye his arme shall be cleane dried vp his right eye shall be vtterly darkened ¶ Who exerciseth this tyranny ouer the people and the Princes too eating them to the bones yea bones and all deposing them destroieng them and pilling their kingdomes with insatiable extortions but yâ— Pope The Popish gloses ascribe it to Antichrist but they describe the Popes practises A Pastor in the land saith Lyra that is Antichrist to rule therein that shall not visite the forsaken that is he shall doe no worke of godlinesse but shall be of great crueltie toward the iust and therefore he saith and shall eate the flesh of the fat that is by spoyling of their goods and teare their clawes in péeces by afflicting and killing them Againe what Pastour may better be called an Idoll than this Antichrist the Pope That is called an Idoll saith Lyra that is worshipped for God and is not God And so shall it be of Antichrist that shall sit in the Temple of God as though he were God O Pastour and Idoll saith the Glose thou art so wicked that thou shalt not be called a worshipper of Idols but shalt be called an Idoll while thou wilt be worshipped of men who leaueth the flocke to be deuoured of Beastes that the Lorde had alwaies kept This Pastour shall therefore arise in Israel because the true
confusion superstition Idolatry impietie as Babilon the first Monarch was destroid so shal this wicked kingdome of Antichrist haue a miserable ruine though it hée great and séemeth to extend throughout all Europa Geneua And their corps shall lye in the stréets of the great citie which spiritually is called Sodome and Aegypt where our Lord was crucified ¶ Meaning the whole iurisdiction of the Pope which is compared to Sodome and to Aegypt because the true libertie to serue God is taken away from the faithfull and Christ was condemned by Pilate who represented the Romane power which should be enimie to the godly Obiection What impudencie is it to affirme that Christ was crucified at Rome and all the worlde knoweth he suffered death at Hierusalem Aunswere Rome béeing vnderstood for the Regiment c. As is aforesaid the proofe is euidently made that our Sauiour Christ suffered and was crucified at Rome Reasons to proue that Christ suffered at Rome By whom was he condemned was it not by Pilate the deputie or lieuetenant of the Romane Empire c For what cause or crime was he iudged to dye Was it not for treason pretended to be committed against the Romane Empire With what kinds of execution was he put to death Was it not such as was vsuall by the lawes of the Romanes for such hainous offences as were vniustlye layde to his charge Finally was not the place where he suffered within the circuite of the Romane Empire May not then iustly affirme that he was crucified at Rome when by the Romane Iudge he was condemned for a crime against the Romane state executed by a kinde of death appointed by the Romane lawes in a place of the Romane dominion As for the Iewes they had at that time no authoritie to put any man to death as they confesse themselues when Pilatâ— had them take him iudge him according to their owne lawe meaning they shuld decree some light punishment against him they aunswered It is not lawfull for vs to put any man to death he hath defeâ—ued to die As touching to cause although they accused him of blasphemy because he made himselfe the son of God yet could he not be condemned for that because Pilate wild admit no accusation but such as conteined a crime against the Romane lawes And as for the death of the crosse it is manifest to be propeâ— to the Romanes for the Iewes would haue stoned him if they might haue condemned him for blaphemie according to yâ— lawâ— of Moses And that the Angell in that place by no meanes can vnderstand Hierusalem it is manifest by these reasons First that he calleth it the greate Citie which tearme coulde neuer bée spoken of Hierusalem Also vs calleth it Sodoma and Aegypt which was the Sea of the monsterons beast Antichrist which in other places is often called Babylon c. Adde héerevnto that Hierusalem the place where Christ suffered was vtterly destroyed in Saint Iohns time which wrote this reuelation For the second proofe sée the. 13. Chapter of this Reuelation and the. 17. chapter where this euill shapen beast is described with 7. heads 10 hornes Also sée Daniel the 7. Chapter describing the foure beastes especially the fourth beast which all men must confesse to be the Monarch of Rome which is the fourth Monarch The third Argument or proofe is taken out of the 17. chapter verse 9. of this Reuelation Where the Angell expounding to Saint Iohn the mysterie of the beast with seauen heads declareth in verye plaine wordes that the seauen heads do signifie seauen hills wherevpon the woman sitteth which al writers Poets historiers cosmographers with one consent do confesse to be Rome which is builded vpon 7. hills whose names are these Palatinus Capitolinus Auentinus Exquilinus Viminalis Quirinalis Caelius The Poet Virgil describeth Rome with this Periphrasis in his Georgikes Septem quae vna sibi muro circundedit arces Which hath compassed 7. hils within her walls The fourth and last proofe is taken out of the. 17. chapter of this Reuelation the last verse where the Angell expoundeth that the woman which Saint Iohn sawe which was the great whoore Babylon is that great Citie which hath cominion ouer the kings of the earth And what man is so impudent as to saye that anie other Citie in Saint Iohns time had dominion ouer the kings of the earth but Rome How Babylon is proued to bee Rome by the Doctours Ireneus one of the most auncient and autenticall writers that the Church hath in the fift booke of his treatise against all hereliks speking of the sea of Antichrist vpon the last verse vppon the. 13. chap. of this Reuelation where it is said yâ— the number of the beasts name is sixe hundred sixtie and sixe sheweth that the opinion of many in his time was that séeing this name Lateinos which is in English the Latin man or Romane in the numerall Gréeke letters conteineth this number that Antichrist must be sought at Rome his words are these Sed a Lateinos nomen fex centorum sexaginta sex numerorum c. Et valde verisimile est quoniam verissim regnum hoc habet vocabulum Latini enim sunt qui nunc regnant Also saith he this name Lateinos conteining the number of 666. is thought to be the name of Antichrist it is very like so to be for that which most vndoubtedly is a kingdom hath that name for they be Latines which now doe reigne Tertulianus a verye auncient writer in his third booke against Marcion which denied that Christ had a true bodye wherefore Tertulian vseth this reason against him That thing which hath a figure in it might bée a thing of truth so discoursing of many things figured and the figures of them commeth to theseâ— wordes Siâ— Babylon apud Iohannem nostrum c. Euen so doth Babylon in the Apocalipsis of our Saint Iohn beare the figure of the Citie of Rome which is altogether as great and as proude in reigneâ— and as great a persecuter of the Saintes as Babylon was Chrisostome in his Commentaries vppon the seconde Epistle to the Thessaloâ—â—ans Capter 2. in his fourth Homelye where as Paule speaketh of the manifestation of Antichrist sayth they knewe what was the cause that hée was not presentlye reuealed â— but when that staye is taken awaye hée shoulde bee râ—â—â—â—led in his due time Chrisostome 〈…〉 deth this staye too bee the Romane Empire which must giue place to Antichrist that like as the Persians came in place of the Chaldeans the Grecians in the place of the Persians and the Romanes in the place of the Grecians Euen so our Antichrist should inuade the Empire of the Romanes Vacantem imperiâ— principatum inuadit tentabit ad se capere hominum Deâ— imperium Antichrist saith he shal inuade the vacant principalitie of the Empire and shall assay to drawe vnto
reason with reason August contra Maxi. li. 3. chap. 14. More weightie is the doctrine of the Scripture and the Prophets then of such as be raised from the dead doe report any thing or if an Angell descend from heauen As for the things they talke they be but seruants that speake them but whatsoeuer the Scripture vttereth the Lord hath spoken it The Lord therfore doth teach vs that we should thinke credit shuld be rather giuen vnto the Scriptures then to all other things Chrisost. de Lazaro concione 4. No man will giue héede to the Scriptures for if we did consider them we shuld not onely not fall into â—rrours our selues but also thereof deliuer other that are deceiued and put them from perill Chrisost. in Epist. ad Heb. Homil. 8. Let vs not bring deceitfull ballances wherein we may weigh whatsoeuer we lust at our owne discretion saieng this is heauie this is light but let vs bring the heauenly ballance of the holy Scripture as from the treasure of the Lord therin let vs weigh what is of more weight Hierome causa 24. quest chap. 1. non adfera How Christ ouercommeth Satan with Scriptures Iesus sayd vnto him it is written againe ¶ Christ woulde not ouercome Satan by his diuine and almightie power but with the Scriptures and word of God to teach vs by his own example to fight against Satan with the holy sacred Scripture which are our heauenly armour the word of the spirit Beza How this place following is to be vnderstood Among the which some things are hard to be vnderstoode c. ¶ That is to say among the which things for he disputeth not héere whether Paules Epistles be plaine or darke but saith that amongest those things which Paule hath written off in his Epistles and Peter himselfe in these two of his owne there are some things which cannot be so easily vnderstood and therfore are of some drawne to their owne destruction that hée saith to make vs more attentiue and dilligent and not to remoue vs from reading of holy things For to what end should they haue written vaine speculations Beza ¶ As no man condempneth the brightnesse of the Sunne because his eyes is not able to susteine the cleerenesse thereof so the hardnesse which we cannot somtime compasse or perfectly vnderstand in the Scriptures ought not to take away from vs the vse of the Scriptures Geneua Of them which say that Scripture hangeth vpon the iudgement of the Church I know saith Caluine that they haue commonly the saieng of Augustine where he sayth he would not beléeue the Gospel saue that the â—uthoritie of the Church moued him therevnto But â—ow vntrue and cauillously it is alleaged for such a meaning by the whole tenour of his writing it is easie to perceiue He had to doe with the Maniches which desired to be beleeued without gaine saieng when they vaunted that they had yâ— truth on their side but proued it not Now Augustine asketh them what they would doe if they did light vpon a man that would not beleeue the Gospell it selfe with what manner of perswasion they wold drawe him to their opinion Afterward he saith I myselfe would not beleeue the Gospel c. saue yâ— the authoritie of the church moued me therto meaning yâ— he himselfe when hée was a straunger from the faith could none otherwise be brought to embrace the gospell for the assured truth of God but by this the he was ouercome by the authoritie of the Church And what meruaile is it if a man not yet knowing Christ haue regard to men Augustine therfore doth not there teach yâ— the faith of the godly is grounded vpon the authoritie of the Church nor meaneth that the certeintie of the gospel hangeth theron but simply onely that there should be no assurednesse of the gospell to the Infidels wherby they might be won to Christ vnles yâ— consent of the church did driue them vnto it And the same meaning a little before he doth plainly confirme in this saieng When I shal praise yâ— which I beléeue scorne the which thou beléeuest what thinkest thou méet for vs to iudge or do but the we forsake such men as first call vs to come know certeine truths after commaunded vs to beléeue things vncerteine And that we follow them that require vs first to beléeue that which we are not yet able to sée that being made strong by beléeuing we may attainâ— to vnderstand the thing that we beléeue not men now but God himselfe inwardly strengthening giuing light to our minds These are the very words of Saint Austen Caluin 1. booke chap. 7. Sect. 3. The Papists say it must be vnderstood after the interpretation of the Church of Rome which is false When the Apostles bad vs trie the spirits whether they be of God or no meant he trow ye we shuld trie them according to the testimony of the Church of Rome When the men of Thessalonica tried the Apostles doctrine whether it wer true or no Asked they yâ— iudgement of the Church of Rome c. Deering Obiection How is the word of God and the Scriptures knowne but by the Church Aunswere The Church was and is a meane to bring a man more spéedely to know the scriptures and the word of God as was the woman of Samaria a meane that the Samaritanes knew Christ but as when they had heard him speake they sayde Now we know that he is Christ not because of thy words but because we our selues haue heard him So after we came to the hearing and reading the Scriptures shewed vnto vs and discerned by the Church we doe beleeue them and know them as Christs shéepe not because the Church sayth they are the Scriptures but because they be so being assured therof by the same spirit which wrote and spake them Bradford in the booke of Mar. fol. 1794. When the Scriptures was in English ¶ Looke Bible Of the burning of Scriptures ¶ Looke Herode SEA Of the diuerse names giuen to this Sea OUer the sea of Galile ¶ This is a lake which is called in the Scripture the sea or lake of Ginnereth which some interpret the sweete sea is called of the Gréeks Genezar or Genazareth Of this Iosephus maketh mention in his third booke of the war of the Iewes 18. chapter S. Iohn calleth it the sea of Tiberias because the citie of Tiberias so called of Herode the Tetrach for the honour of Tiberius Caesar bounded vpon the East part of the same Wherefore by this portion the Euangelist doth more plainly describe the place whither Christ went For the whole lake was not called the sea of Tiberias but onely that part which lay more to the shore vpon the which Tiberias was scituate Marl. fo 188. What the Sea of Glasse signifieth As it were a Sea of Glasse ¶ The Hebrues betoken all manner of
fol. 102. 103. Who brought singing first into the West Church Saint Austen in his booke of Confessions testifieth that singing in the west Church happened in the time of Ambrose For when that holy man together with the people watched euen in the Church least he should haue béene betraied vnto the Aâ—ans he brought in singing to auoide tediousnesse and to driue away the time The iudgement of diuerse learned men concerning singing Franciscus Petrarcha in his booke De remedijs vtriusque fortunae declareth that S. Athanasius did vtterly forbid singing to be vsed in the Church at seruice time because saith hee he would put away all lightnesse and vanitie which by the reason of singing doth oftentimes arise in the mindes both of the singers and of the hearers We ought saith S. Hierome to sing to make melodye and to praise the Lord rather in minde then in voice And this it is that is sayd Singing and making melodie to the Lord in your hearts Let young men sayth he heare these things yea let theÌ„ heare whose office it is to sing in the Church that they must sing to God not in the voice but in the hart neither must their throate be annointed after the manner of game plaiers with swéete ointments that in the church singing more sit for game-players should be heard but in feare in worke in knowledge of the Scriptures ought they to sing in the Lord. Let the voice of the singer so sing that not the voice of him yâ— singeth but the wordes that are read may delight It is without doubt sayth Saint Ambrose a great incrudelitie and vnfaithfulnesse to thinke thus of the power of God that thou canst not be heard except thou criest out Let thy worke cry let thy faith cry let thy minde cry let thy passions sufferings cry let thy bloud as the bloud of holy Abel cry wherof God said to Cain the voice of thy brothers bloud crieth vnto me For he heareth in secret which maketh cleane in secret We cannot heare man except he speaketh vnto vs but vnto God not words but thoughts doe speake Guilhelmus Durandus saith that the vse of singing was ordeined for carnall and fleshly men and not for spirituall godly minded men Rat. Di. Off. Saint Gregory did greatly disalow certeine deacons of Rome in his time which when they ought by their office to haue giueÌ„ their mindes to the preaching of the Gospell and the prouision for the poore set all their pleasure on pleasaunt singing not caring how they liued afore God so that with their voices they might please the world He was therefore compelled to make a decrée that all such as be in the holy ministrie should from thence forth vnder the paine of excommunication giue their mindes no more to singing but applye themselues to the studies of the holy Scriptures and the reading of the Gospell S. Iohn Chrisostome saith on this manner It is the dutie of a deuout minde to pray to God not with the voice or with the sound of the voice but with the deuotion of the minde and with the faith of the heart Againe he sayth the crieng of the voice is not the worke in praier vnto God whome we knowe that he beholdeth the secrets of the heart but the crieng of faith the deuotion of a godly pure minde Therfore the best way to pray is to pray with hart minde spirit soule inward maÌ„ Erasmus Roterodamus expresseth his minde concerning the curious manner of singing vsed in Churches on this wise and â—aith Why doth the Church doubt to follow so worthy an authour Paule Yea how dare it be bolde to descent from him What other thing is heard in Monestaries in Colledges in Temples almost generally then a confused noise of voices but in the time of Paule there was no singing but saieng onely Singing was with great difficultie receiued of them of the latter time and yet such singing as was none other thing then a distinct and plaine pronunciation euen such as wée haue yet among vs when we sound the Lords praier in the holy Canon And the tongue wherin these things were sung the common people did then vnderstand and aunswered Amen Now what other thing doth the common people heare then voyces signifieng nothing And such for the most parte is the pronunciation that not so much as the wordes or voices are heard onely the sound beateth the eares When plaine song prick-song and descant were brought into the Church Pope Gelasius Pope Gregory the first S. Ambrose with other brought in first of all the plaine song into the Churches Antonius Guil. Durand Pope Vitalian being a lustie singer and a fresh couragious Musition himselfe brought into the Church pricke song Descant and all kinde of swéete and pleasaunt melodie and because nothing should want to delight the vaine foolish and idle eares of fond and fantasticall men he ioyned the Organs to the curious musikell Thus was Paules preaching and Peters praieng turned into vaine singing and childish plaieng vnto the great losse of time and to the vtter vndoing of christen mens soules which liue not by singing and piping but by euery word that commeth out of the mouth of God In the yeare c. 653. Theo. Basil in his b. of Reliques ¶ Looke Musicke SINGLE LIFE What the fruites of single lyfe among the Priests are NOt onely they doe not that they teach but also cruelly without mercy they lay their iniuÌ„ctions vpon others not coÌ„sidering each mans abilitie Such be they that forbidde men to marry And from that thing that is lawfully to be done driue force men to an vnreasonable purity They binde lay on heauie burdens and cause men to fall vnder them And often time we sée them that teach such things to doe contrary to their owne saiengs They teach chastitie and yet kéepe no chastitie They doe all things for the commendation of men and vaineglory that they may be séene and noted of the people And commonly they be such as loue the highest places at feasts and bankets and to be saluted and honoured in the market places of the people to be called Rabby that will be called Bishops Priests and Deacons Origen in Mat. tract 24. They refuse marriage but not lust or pleasure For they estéeme not chastitie but hypocrisie and yet the same hypocrisie they will haue called chastitie Epiphan contra Origen heraef 42. Chrisostome writeth of the vowed and chast women in his time saieng we may say saith he that marriage is a great deale better then such virginitie héereafter it were better ther were no virgins at all The name of virginitie continueth still but virginitie it selfe in their bodies is quite gone They liue more in pleasure then harlots in the stewes Ther is often and dayly running for midwiues to virgins houses This manner of virginitie of women amongest men is more
in the sixt yeare of the same Darius So that from the second yeare of Cyrus vnto the. 6. yeare of Darius were 46. yeares wherein they were a building The meaning of this place following I will worship towards the holy Temple c. ¶ Both the temple and ceremoniall seruice at Christs comming wer abolished so that now God will be worshipped onely in spirit and truth Geneua Of them that trusted in the outward seruice of the Temple Trust not in lyeng words saieng The Temple of the Lord the Temple of the Lord c. ¶ Beleeue not the false Prophets which say that for the temples sake the sacrifice there the Lord will preserue you and so nourish you in your sinne and vaine confidence for in the next verse after God sheweth on what condition he made his promise to this temple yâ— they should be an holy people vnto him as he would be a faithfull God vnto them Geneua How Churches or Temples are not to be builded to Saints Saint Austen in his booke De imitat Dei sayth plainely we build no Temple vnto our Martirs And againe in his first booke against Maximinus a Bishop of the Arrians if we shuld saith he build a Church of timber stones vnto some excellent holy Angell shoulde we not be accursed by the truth of Christ and the Church of God Therefore if we should commit sacriledge in making a temple to euery creature whatsoeuer how may it be that God is not true vnto whome wée make no Temple but wée our selues are a Temple for him Bullinger fol. 1127. How the Pope doth sit in the temple of God as God Compare the commaundements of God with the constitutions of men and you shall easily vnderstand yâ— the Bishop of Rome whom they call the Pope to sit in the temple of God as God and to bée extolled aboue all that is named God It is written The Temple of the Lorde is holy which is you Therfore the conscience of man is the temple of the holy Ghost in which Temple I will proue the Pope to sit as God and to be exalted aboue all that is called God For who so contemneth the Decalogue or the Table of the ten commandements of God there is but a smal punishment for him neither is that punishment to death but contrariwise he that shall contemne or violate speaking to Frier Brusiard the constitutions which you call the sanctions of men is counted by all mens iudgements guiltie of death what is this but the Bishop of Rome to sit and to reigne in the Temple of God that is in mans conscience as God Bilney in the booke of Mar. fol. 1140. TEMPTATION What Temptation is TEmptation is nothing else but to take proofe or triall of any thing wherefore the end of temptation is rightly called knowledge And they which will passe ouer a water doe trie out the shallowe places to know the depth of the water wounds also are tried of Surgions to féele the déepenesse of them In tempting therefore knowledge is sought But God néedeth not that new and fresh knowledge for such is his nature that he knoweth all things most perfectly But when he tempteth he onely doth it to leade men to the knowledge of those things which they ought to knowe Wherefore when he sometime tempteth good and holymen hée bringeth into lyght and maketh open the fayth obedienceâ— strength and godlynesse which before laye hidde in their heartes that they which sée the same things might glorifie God the authour of them And that they which are so tempted when they haue gotten the victorye may giue thankes and desire of him that euen as he hath done now so he woulde vouchsafe to helpe them continually in temptations Pet. Mar. vpon Iudic fol. 33. How temptation generally is not euill All temptations or tryall is not euill For God tempted his seruauntes One friende is tempted of an other The childe is tried by the Father the wife by her husband the seruaunt by his Maister not that they might bée hurt by tryall but rather that they might thereby bée profited The Diuell also tempteth wherevpon also hee is called a temptor in the Scripture Also enimies vse to tempt not to profite thereby but to hurt and destroye This kinde of temptation is wicked Therefore the Lorde hath exhorted vs to beware of those which tempt with an euill minde when hée willeth vs not onely to bee innocent as Doues but also wise as Serpents Marlo vpon Iohn fol. 283. The Israelites are rebuked of Moses for tempting the Lord. Wherefore do ye tempt the Lord. ¶ Why distrust you God Why looke ye not for succour of him without murmuring against God Geneua How God tempteth no man to euill God tempteth not vnto euill ¶ Almightye GOD hath euer tempted and proued his elect by trouble and persecution and by nurâ—uring them with outwarde plagues neuerthelesse he doth it not vnto euill but for good namelye because he loueth them and will haue their fayth exercised Thus tempted hée Abraham Genesis 22. â— and the Israelites Deut. 8. 2. As for temptation that we praye in our Pater noster to bee deliuered from it is the 〈…〉 and concupiscence of our flesh whereby we are entised vnto euill Tindale ¶ This worde to Tempt is taken two manner of wayes first it â—etokeneth to entice a man to euill after this sayeng we saye that God tempted no man For as GOD is of his owne nature good and canâ—e in no wise be entised to euill so doth hée moue or entice no man to sinne which he himselfe doth detest and abhorre Héere we learne that if we sinne we ought not to putte the fault in God but in our owne selues Secondly this worde to Tempt is taken for to proue As when wée saye God tempted Abraham Gen. 22. 1. And that hée did tempt the Israelites Deut. 8. 2. that is to saye did proue Abraham and tryed the Israelites whether they loued him or not Sir I. Cheeke Of the Pharesies and Saduces tempting of Christ. Then came the Pharesies and Saduces to tempt him ¶ To trye whether hée coulde doe that which they desired but their purpose was naught for they thought to finde some thing in him by that meanes wherevpon they might haue iust occasion to reprehende him Or distrust and curiositye moued them so to doe for by such meanes also is God sayde to bée tempted that is to saye prouoked to anger as though men would striue with him Beza ¶ Men tempt God either by their incrudelitie or curiositie Geneua How Christ is tempted of the Diuell To bée tempted of the Diuell ¶ To the ende hée ouercomming these temptations might gette the victorye for vs. Geneua Christ is by and by after Baptime tempted which thing we must looke for Yea the more wée shall encrease in fayth and vertuous liuing the more strongly will Satan assault vs. Sir I. Cheeke When the diuell had ended his temptations
méeke in heart in the holinesse of Angells bringing in things which he hath not séene D. Barnes fol. 299. Why Mary was forbidden to touch Christ. Touch me not ¶ This séemeth not to agrée with the narration of Mathew For he plainly writeth that the women imbraced the féete of Christ. And séeing afterward he woulde haue his disciples to handle and to féele him what cause was there why he shuld forbid Mary to touch him For he said vnto Thomas bring hether thy finger and sée my handes and put thy finger vnto my side and be not faithlesse but beléeuing The solution thereof is very easie if so be that we consider that the women were not prohibited y◠touching of Christ before such time as they wer too busie and desirous to touch him For no doubt he did not forbid them to touch him so farre foorth as it was néedfull to take away all doubt But when he saw they were too busie in imbracing his féete he moderated and corrected that rash zeale for they depended vpon his corporall presence neither did they knowe any other waye to inioye him then if he dwelt among them vpon the earth Moreouer because his disciples doubted whether he was truly risen againe or no and because the same that appeared to them was iudged of them to be but a vision to the ende they might beléeue the resurrection he said féele and sée for a spirit hath no flesh and bones as ye sée me haue Also Thomas had said except I sée y◠print of his nailes in his hands and put my fingers into the print of the nailes my hand into his side I will not beléeue therefore Christ did very well in offering himselfe to be felt of him But in Mary there was no such doubting that there should néede any farther féeling but it was requisite y◠she shuld come to a further faith and to more plaine vnderstanding of the kingdome of Christ least she should abase him in computation more then ther was cause Marl. vpon Iohn fol. 593. TRADITIONS Of the traditions of men FRom whence haue we this tradition Whether commeth it from the authoritie of our Lord or of the Gospel or els from the Commaundements and Epistles of the Apostles Therfore if it be either commaunded in the Gospell or contained in the Epistles or Actes of the Apostles let vs kéepe the same tradition Augustine vnto Pompeius The Pharisies said not vnto Christ Wherefore doe thy disciples breake the law of Moses but wherefore do they break the traditions of the Elders Whereby it appeareth that they had altered many things whereas God had commaunded that they should neither adde nor diminish but fearing least they should loose their authoritie as if they had bene law makers to the ende they might seeme the greater they altered much which thing grewe to such a wickednesse that they kept their owne traditions more then the Commaundements of God Chrisostome in his first Homely of the Iewish fast Iohn Northbrooke Some wrast this place so far as men ought to obey all manner of things whatsoeuer the Bishops Presidents or Rulers commaund although they be vngodly and for their authorities sake when as Christ did speake onely of them which did teach rightly the lawe of Moses not of such as did snare men with their ordinaunces constitutions now peraduenture after the same manner a Bishop might be heard which preched truly the Gospell although he liue but a little according vnto the same A reason that ouerthroweth all doctrines of men all Traditions all Poperie God said to Christ Thou art my sonne therefore he is his sonne God said not so to any Angell therefore no Angell can take the name vnto him God said The true worshippers shuld not go to Mount Sion nor to Hierusalem but worship God in spirit truth where said he goe a pilgrimage or go visit this holy sepulcher God said Do not obserue dayes and months times and yeares where said he Kéepe vnto me Lent or Aduent Imber dayes or Saints eues God said to vs It is the doctrine of Diuells to forbid marriage or to commaund to abstaine from meates where said he Eate now no flesh now no whit meate let not the Ministers marrie God said Let euery soule be subiect to Kings Princes and the authoritie of such men let it not be in his Apostles Where said he let the Pope haue the gift of kingdoms be exempt from authoritie of man weare a triple crowne and haue Lords and Noble men vnder him God said Cursed is he that addeth ought to the lawe or taketh from it Where said he The Pope shall dispence against mine Apostles and Prophets God said It is better to speak fiue words which we vnderstand then ten thousand words in an vnknowen tongue where said he the ignoraunt men should pray in Latine With this very argument are ouerthrowen all doctrines of men all traditions all Popery c. Deering What an obstinacie is this or what a presumption to presume an humane tradition before Gods ordinaunce nor to consider that God taketh indignation and wrath so often as an humane tradition looseth or goeth beyond the commaundement of God as he cryeth by his Prophet Esay and saith This people honoureth me with their lips but their harts is seperated from me they worship me in vaine while they teach the commaundements doctrines of men The Lord also in y◠Gospell blaming likewise reprouing putteth forth and saith ye haue reiected Gods commaundement to stablish your tradition Of which cōmaundement S. Paule being mindfull doth likewise warne instruct saieng If any teach otherwise and contenteth not himselfe with the words of our Lord Iesus Christ his doctrine he is puft vp with blockishnes hauing skill of nothing from such a one we ought to depart S. Austen saith that the auncient actes of the godly Kings mentioned in the Propheticall bookes were figures of the like facts to be done by the godly Princes in the time of the newe Testament I. Bridges fol. 25. ¶ Looke Philosophy Walke not after the ordinaunces of your fathers ¶ Looke the exposition of this place in Father ¶ Read 1. Pet. 1. 18. TRANSMVTATION When this word was first inuented LOng after Boniface the third when Idolatry had gotten the vpper hand then did Petrus Lombardus a master of sophisticall sentences bring vp these termes of Transmutation and Transaccidentation about the yere of our Lord. 1646. out of certain blinde trades of the Doctors afore his time Then Pope Innocent the third gaue it this new name called it Accidens sine subiecta Of the which Sophisme Doctor Dunce Doctor Dorbel and Doctor Thomas de Aquino doe dispute very subtilly A. G. TRANSVESTANTIATION What the word signifieth THe word signifieth a passing or turning of one substance into another which is thought of some not tollerable to saye that the substance of
meanes Ponet Gregory Bishop of Rome writing to Peter Subdeacon of Sicilia saith DuruÌ„ est c. It is a hard thing that such deacons as haue not found the gifte of sole life should be compelled to abstaine A suis vxoribus that is from their owne wiues in the which words their owne wiues no man can denie but that by Gregories iudgement the mariage of a Priest was a mariage Ponet Doctor Gracian a principall Doctor of the Popes side saith thus Copula sacerdotalis c. Priests mariage is not forbidden by any authoritie either of the Lawe of Moses or of the Gospell or of the Apostles Iewel fol. 171. Clement Alexandrinus saith Omnes Apostol Epistolae c. All the Epistles of the Apostles which teach sobrietie and continent life whereas they containe inuumerable precepts touching Matrimonie bringing vp of children and gouernement of house yet they neuer forbad honest and lawfull mariage Iew. The Canon commonly called of the Apostles doth excommunicate a Bishop or a Clearke that doth put away his wife vnder the colour of Religion The Councell of Chalcedon Canon 13. forbiddeth Clearkes to marrie wiues of a contrary religion as Iews and Pagans but not simply forbiddeth them much lesse would allow them to put away their lawfull wiues By whom mariage of Priests was forbidden About the yeare of our Lord. 1074. Gregory the 7. was Bishop of Rome He decreed that Priests should haue no more wiues and that they which already hadde should be diuorsed and that no man should thenceforth be admitted to Priesthood but they vowed perpetuall chastitie Against this decrée repugned the Bishops Priests of Germany and withstood it a long season About the yeare of Christ. 1106. the Priestes of Englande were constrained to forgo their wiues by meanes of Anselme Archbishop of Canterbury The saieng of Hierocles concerning mariage It is méere folly saith he lack of wit which make those things that of theÌ„selues are easie to be born troublesome make a wife a grieuous clogge vnto hir husband for mariage to many men hath bene intollerable not because that wedding state is by default of it selfe or owne proper nature so troublesome and comberous but for our matching as we should not it falleth out as we would not causeth our marriages to be gréeuous and noiâ—ome To this end verily our dayly marriages doe commonly come For they marry wiues vsually not for the begetting of children or societie of lyfe but some for a great dowrie some for a beautifull bodie and some being seduced by such kinde of cautiles as it were men abused by vnfaithfull counsailers haue no regard to the disposition and manners of their spouse but marrie at aduentures to their owne decay and vtter destruction Bullinger fol 228. The Latine Church had her married Priests a long season as testifieth the storie of Sericij the Pope which first laboured in Spaine to diuorse Priests from their wiues albeit yâ— Priests of Spaine refused to obey the decree of Sericij hauing for their patrone and defence the Bishop of Tarracony aunswering the Bishop of Rome and reciting the saieng of the Gospell which forbiddeth marriage to be dissolued To the which saith Melancthon Siricius wrote againe so arrogantly and so foolishlye that meruaile it is to see so great ignoraunce audacitie impietie so great tiranny to haue had raigned then in their church For he rebuketh sayth he honest married men calleth them contumeliously the defenders of lechery sull foolishly wrasting Paules sayeng If ye liue after the flesh ye shall dye to make against Matrimonie If there were then saith Melancthon so great foolsh ignoraunce in the man as to thinke wedlocke reuiled and dampned by this text surely Sircius had ben more méet to haue rowed in a gally or to haue holden the plough then to haue had that seate therein to sit and gouerne the Church of Christ. Or else if he did so mocke out this thing wittinglye his shamelesse rescription is more worthy to be abhorred hated then his fond ignoraunce For to liue after the flesh is to fall against the commaundements of God and not to signifie the honest vse of chast wedlocke or lawfully to vse meat drinke according to Gods precept Melancthon in a little booke hee wrote to King Henrie the. 8. in the defence of Priestes Marriage The vse of Marriage among the Chaldeans The Chaldeans honoured the fire for their God and had this vsage among them that none was suffred to haue fire in his house but those yâ— were married for the custodie of Gods sayd they might be coÌ„mitted to none but married auncient folkes And this was their order in marriage The daye when anie person should be married the Priest came into the house to light new fire the which neuer ought to be put out vntill the houre of his death And if perchaunce during the lyfe of the husband and of the wife they should finde the fire dead and put out the marriage betwéene them was dead and vndone yea though they had bene xl years married And of this occasion came the Prouerbe which of many is read and of few vnderstood that is to wit Prouoke me not too much that I throw water into the fire The Chaldeans vsed such words when they wold diuorse or seperate the marriage For if the woman were ill contented with her husband in casting a little water on the fire immediatly she might marry with an other And if the husband like did put out the fire he might with an other woman contract marriage I pray God there be none at this day among the Christians that wold be content to put out the fire and to cast out the ashes and all to be at libertie Cynna Catul. MARINVS Of this mans hereticall opinion MArinus the Arrian thought that the Father was a Father when there was no sonne Such as were of this opinion were called Psathyrians the reason why is to be séene in Socrates li. 5. chap. 22. MARKE Of the lyfe of Saint Marke the Euangelist MArke the Disciple and interpreter of Peter béeing desired of the brethren at Rome wrote a short Gospell according as he heard Peter prâ—ach and shew euery thing by mouth The which gospel the same Peter after he had herd it did allow publish by his authoritie because it shuld be read in the congregation as recordeth Clement in the 6. booke of his worke intituled Dispositiones Of this Marke Papius also Bishop of Hierusalem maketh mention And Peter in his first Epistle where vnder the name of Babilon by a figuratiue manner of speaking hée vnderstandeth Rome The congregation of them which at Babilon are companions of your election saluteth you and so doth Marke my sonne Wherefore he tooke the Gospell that he himselfe had written and went into Aegypt and first of all men preached Christ at Alexandria where hée ordeined a Church or
was a fountaine at the foote of mount Syon out of the which ran a small riuer through the citieâ— meaning that they of Iuda distrusting their owne power which was small desired such power and riches as they sawe in Sytia and Israel Geneua ¶ Looke Water How that by Siloh Christ is meant The Scepter shall not depart from Iuda c. vntill Siloh come ¶ Which is Christ the Messias the giuer of all prosperitie who shall call the Gentiles to saluation Geneua ¶ The Scepter shall not be taken away from Iuda till Siloh come that is to say the séede of a woman which is Christ the Lord Hemmyng Of the tower of Siloh Upon whom the tower of Siloh fell ¶ To wit in the place or riuer for Siloh was a small riuer from which the conduits of the citie came whereof Iohn 9. 7. Esay 8. 6. and therefore it was a tower of castle built vpon the Conduit side which fell downe sodeinly and killed some Beza SILVER What it is to turne siluer into drosse THy siluer is turned into drosse c. ¶ To turne siluer into drosse to mixe wine with water is depraue the heauenly word of God and to corrupt the pure iudgement thereof for couetous sake which thing was vsed in Paules time as ye may sée 2. Cor. 4. 2. much more now be ye sure T. M. ¶ Whatsoeuer was pure in thée before is now corrupt though thou haue an outward shew Geneua What a siluerling is And found it fiftie thousand siluerlings ¶ These siluerlings which we now call pence the Iewes call sicles and are worth ten pence sterling a péece which summe mounteth to of our money about 2000. Marks SIMON MAGVS Of his hereticall opinions and of his end SImon Magus the forcerer being a Samaritane of the village Gitton was baptised by Philip The Deacon in Samaria he would haue bought of Peter the gift of the holy Ghost Of him rose the word Simonie Act. 8. Euse. lâ— 2. cap. 1. He came to Rome in the time of Claudius he called himselfe a God hée was honoured there with a picture hauing this superscription Simoni Deo sancto He had to his yoke mate one Helen whoÌ„ Ireneus calleth Selen a witch and a common haâ—lot whome hée called the principall vnderstanding Euse. li. 2. chap. 12. 13. 14. He sayd vnto the Samaritanes that he was the Father vnto the Iewes that he was the sonne descended from heauen vnto the Gentiles that he was the holy Ghost Ireneus li. 1. cap. 20. Epipha li. 1. Tom. 2. heraes 21. Peter foiled him in Samaria where for shame he fled and leauing Samaria and Iudea he sayled from East to West thinking to liue at his hearts ease came to Rome vnder Claudius where Peter also being sent no doubt by the holy Ghost met him Euse. Eccle. hist. li. 2. chapter 14. 15. Peter had much to doe with him in the presence of Nero as Anton. Chron. writeth He had thrée conflicts with him In the end Symon séeing himselfe foyled and his witchcraft preuailing not at all told them he would leaue their Citie and flye vp into the heauens whence he came wherefore vppon a certeine daye appointed he climed vp into the high Capitoll whence he tooke his flight by the meanes of his witchcraft and the spirits which bore him in the ayre the people at the sight héere of were amazed But Peter fell downe and prayed vnto God that his witchcraft might be reuealed vnto the world He had no sooner prayed but downe commeth Symon Magus and brused himselfe in péeces so that thereby he dyed miserablye Abdias Babylon Apost hist. li. 1. Aegisip li. 3. chap. 2. Epiphan li. Tom. 2. heraes 21. Anto. Chron. Part. 1. Tit. 6. cap. 4. Of Simon Chananeus the Apostle Symon called Chananeus which was brother to Iude and to Iames the younger which all were the sonnes of Marye Cleopha and of Alpheus was Bishoppe of Hierusalem after Iames and was crucified in a Citie of Aegypt in the time of Traianus the Emperour as Dorotheus recordeth but Abdias writeth that he with his brother Iude were both â—laine by a tumult of the people in Suanier a Citie of Persidis In the booke of Mar. fol. 52. SIMPLE Who are simple HE is simple that is without craft or â—eceit and continueth in beléeuing and executing of Gods will Iacob was called a simple man Gen. 25. 27. SINAGOGVE What a Sinagogue is ACcording to the Greeke word it is called a Sinagogue and to the Latine word a place for the people to assemble together to heare diuine matters by the which name also the places for the assembly of the ecclesiasticall persons are called Marl. vpon Math. Sinagâ—gues are thought of certeine to be conuenient places of resort erected in the stréets or market place To other it seemeth to be an ecclesiasticall place of resort wherevnto the people come to heare the word of God Marl. SINGING The meaning of these two places following BE not filled with wine wherein is wantonnesse but be yée filled with the spirit speaking to your selues in Psalmes hymns spiritual songs singing in your hearts giuing thanks alwayes vnto God for all things in the name of our Lord Iesus Christ. ¶ To Wineâ— yâ— Apostle setteth the spirit as contrary and forbiddeth the pleasure of the senses when in stéed of wine he will haue Christians filled with the spirit for in Wine as he sayth is wantonnesse but in the spirit is both a true perfect ioy Dronkards speake more then inough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onely in voice but also in heart for the voice soundeth in vaine where the minde is not affected they which be filled with wine doe speak foolish filthy and blasphemous things but giue ye thanks to God alwaies I say and for all things Let the word of the Lord abound plenteously in you teach admonish ye one another in Psalmes Hymnes and spirituall songs singing in your hearts with grace ¶ By these wordes Paule expresseth two thinges first that our songs be the word of God which must abounde plenteously in vs and they must not serue onely to giuing of thankes but also to teach and admonish And then it is added with grace which is thus to vnderstande as though he shoulde haue sayde aptlye and properlye both to the senses and to measures and also vnto the voices Let them not sing rude and rusticall things neither let it be immoderatly as doe the Tauerne hunters To the Corinthians where he intreateth of an holy assembly the same Apostle writeth after this manner When ye asseÌ„ble together according as euery one of you hath a Psalme or hath doctrine or hath tongue or hath reuelation or hath interpretation let all things bee done vnto edifieng By which wordes is declared that singers of songes and Psalmes had their place in the Church Pet. Mart. vpon Iudic.