that Paule was the seruant of Iesus Christ onelie and so not the seruant of God the Father nor of the Holie Ghost Or these wordes that Paule spake vnto the Kéeper Beléeue in the Lord Iesu doe discharge him from beleeuing in the other two persons of the holie Trinitie Of the Baptime of Infants Note héere that the Fathers made a league with God not onelie for themselues but also for their posteritie as God againe for his part promised them that he would be the God not onelie of them but also of their séede and post eritie wherefore it was lawfull for them to circumcise their children béeing yet Infants And in like manner it is lawfull for vs to baptise our little ones being yet Infants forasmuch also as they are comprehended in the league For they which haue now the thing it selfe there is nothing that can let but that they maie receiue the signe It is manifestlie written in the. 29. Chapter of Deu. That the league was made not onelie with them which was present but also with them which was absent and not yet borne Pet. Mar. vpon Iudic. fol. 75. Concerning young children because their faith is vnknowen to vs it is requisite that they be partakers of yâ— fruites of the sacraments and it is not verie likelie that they haue faith because they haue not the vse of vnderstanding except God doe worke in them extraordinarilie the which appeareth not to vsâ— neuerthelesse we cease not to communicate to them Baptime First forasmuch as there is now the same cause in Baptime which was sometime in Circumcision which is called by Saint Paule the seale of righteousnesse which is by faith and also by expresse commaundement of God the male children were marked the eight daie Secondlie there is a speciall regard to be had to the Infants of the faithfull For although they haue not faith in effect such as those haue that be of age yet so it is that they haue the séede and the spring in vertue of the promise which was receiued and apprehended by the Elders For God promiseth not vs onelie to be our God if we beleeue in him but also that he will be the God of our ofspring and séed yea vnto a thousand degrees that is to the last end Therfore said Saint Paule that the children of the faithful be sanctified from their mothers wombe By what right or title then doe they refuse to giue them the marke ratification of that thing which they haue possesse alreadie And if they alleadge yet further that although they come of faithful Elders or parents it followeth not yâ— they be of the number of the elect by consequent they be sanctified For God hath not chosen all the children of Abraham and Isaac The aunswere is easie to be made that it is true all those be not of the kingdome of God which be borne of faithfull parents but of good right we leaue this secret to GOD for to iudge which onelie knoweth it yet notwithstanding wée presume â—â—stlie to be the children of God all those which be issued descended from faithfull parents according to the promise Forasmuch as it appeareth not to vs the contrarie According to the same we baptise the young children of the faithful as they haue vsed and done from the Apostles time in the Church of God we doubt not but God by this marke ioined with the praiers of the church which is their assistaunt doth seale the adoption election in those which he hath predestmate eternallie whether they die before they come to age of discretion or whether they liue to bring foorth the fruites of their faith in due time and according to the meanes which God hath ordeined Beza The place alleadged of the Anâ—baptists is in the Actes where the Eunuche was not permitted to be baptised before confession made of his faith ¶ The aunswere is made thus that that was done to the Eunuche must not be drawen to the Infants of Christians rashlie to kéepe them from Baptime which onelie is to be obserued in straâ—ngers to religion those that are of full age For we affirme that such as are strangers from the Church of Christ as sometimes were the Iewes and Gentiles and as are at this daie the Iewes and Turkes and other such like ought not to be baptised vntill they haue made profession of their faith But the reason of Infants borne of Christians is of a farre other sort and case for they are accounted among the children and household of the Church by reason of the lawe of Couenaunt They be holie and Christ commaundeth them to be brought vnto him It is manifest they please God because their Angels alwaies sée the face of the father And although our capacitie cannot conceiue their state and condition yet Christ testifieth they haue faith and that they haue the Holie Ghost the examples of Iohn Baptist and others teach vs. Gualter fol. 385. How baptime is no baptime but to the childe Christ bidde the Church to baptise in the name of the Father the Sonne and the holie Ghost If a Priest saie these words ouer the water and there be no child to be baptised these words onelie pronounced doe not make Baptime And againe Baptime is onelie Baptime to such as be baptised and not to anie other standing by As Baptime is no Baptime but to the childe that is baptised and not to the standers by so the Sacrament of the bodie is no Sacrament but to them that worthelie receiue Whereas Saint Austen saith that Infants are baptised In Fide Susceptorum in the faith of their Godfathers yet in so saieng hée meaneth of the faith of Christ which the Godfathers doe or ought to beléeue and none otherwise Iohn Philpot in the booke of Martirs Significations of baptime As the people of God in the time of Iosua were conueied through the water of Iordane into the Land of promise following the Arke of God which the Priest bare before them euen so are all we that beléeue in Christ conueied out of the Kingdome of Satan into the Kingdome of God by Baptime following our Arke Christ which is gone before vs. The passing of Helias through the water of Iordane and so lifte vp into Heauen doth signifie in a shadow to vs that our passage into Heauen should be made by Baptime The cleansing of Naaman the Sirian in the Water of Iordane from the filthie Leprosie at the commaundement of Helias doth prefigure vnto vs the spirituall cleansing from sinnes to be made by Baptime through the inwarde working of the holie Spirit That Baptime should be a figure of Christs death buriall and resurrection is proued by that he termed his passion by the name of Baptime when he aunswered the children of Zebedy on this wise Can ye be baptised with the Baptime that I am baptised withall Hemmyng Considerations of baptime We must be fullie resolued that
rest of the hornes strength of yâ— empire of Rome So yâ— we now sée plainly inough yâ— the people hath not onlie shronke from the obedience of the Emperoâ—r of Rome but also yâ— the Emperours haue no dominioÌ„ in Rome more theÌ„ these 700. years The Bishops haue occupied this place in the stead of yâ— Emperours by the which Bishops chieflie The Emperours power hath béene diminished wherefore we must graunt that they bée right Antichrists B. Ochine The Lord shal not come vnlesse there come first a decaie that the sinfull man be reuealed the childe of perdition which shall bee the aduersarie bée aduaunced aboue all that is called God or godlie c. ¶ No man doubteth but that he doth speake of Antichrist that hée reporteth yâ— he shal be reuealed before the comming of Christ so that the reuealing or opening of Antichrist is the token of these times which doe goe before the comming of the Lord. And héere we maie sée what Barnard saith vppon the Psalme Qui habitat Sermo 6. at the end Now saith hée there is peace with pagans peace with heretikes but we haue not peace with false children Thou hast multiplied people Lord Iesus but thou hast not multiplied gladnesse for there be manie called and few chosen All Christian men and well néere all doe séeke things of their owne and not of Iesus Christ. Yea the verie offices of the dignities of the Church are chaunged into a filthie gaine trafike of darknesse and there is not sought in them the saluation of mens soules but the wast of riches for this they be sworne for this they doe haunt Churches saie Masses sing Psalmes they doe striue shamefullie now a daies for Bishopriks for Abbotshippes for Archdeaconries and other dignities so that the rents of the Churches be wasted in the vse of superfluitie and vanitie There remaineth that the man of sinne the childe of perdition be reuealed the diuell not onelie of the daie but of the noone daie which is not onelie transfigured into an Angell of light but is aduaunced also ouer all that is called God or that is worshipped This saith Barnard wherby it appeareth well inough vnto whoÌ„ he thought that the words of the Apostle should be referred so that no man can charge vs yâ— we be the first that haue referred the same vnto the head of the most corrupt Clergie I meane the Simon of Rome He gathered by yâ— simonie buieng selling couetousnes excesse of the Church-men in his time that the reuelation of Antichrist was at hand Where we must marke by the waie that Barnard did not onlie acknowledge the Antichrist should soone be reuealed but also that he was in the Church els he could not haue bene reuealed if that his comming had bene yet behinde as it is surmised in the Poperie Musculus fol. 451. Proues that the Pope is Antichrist no heathen Prince First S. Paule 2. Thes. 2. speaking purposelie of Antichrist saith expreslie that he shall sit in the Temple of God which is the Church of Christ. And Christ saith Mat. 24. that they must come in his name But it is manifest that the Heathen Emperours did not â—it in this Temple of God therefore Heathen Emperours be not this Antichrist And by the same reason Mahomet is not Antichrist because he sitteth without the Temple of God And so Ottomanus Now the Pope sitteth in the mids of the Temple of God and boasteth himselfe to be God chalenging vnto himselfe such authoritie as is proper onelie vnto God and vsurping such honour as in peculiar vnto God Therefore not in the heathen Emperours but in the Pope is the Prophecie accomplished Againe it is manifest in scripture that Antichrist shuld deceiue the world with false doctrine vnder pretence and colour of true religion and therefore the scriptures so oftentimes warneth men that they be not seduced by him which were néedlesse if anie open professed enimies of Christ shuld be that Antichrist For there is no likelihood that anie heathen man a Iewe or a Turke should deceiue anie multitude of true Christians but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ he is a subtill aduersarie the verie spirit of Antichrist As Saint Iohn also in his Epistle cap. 2. doth testifie It is cléere therefore that Antichrist is no Heathen Emperour which was neuer of the Church nor anie false Prophet that tooke vpon him to teach in the Church The same may be said of Mahomet But that the Pope is most euidentlie Antichrist vpon the words of our Sauiour Christ when he commaunded that he which had no sword should sell his coate and buy one signifieng the great daunger that was at hand Lord said the Apostles héere are two swords These words saith the Romish gloser are the Ciuill and Ecclesiasticall power which remained in Peter and therefore his successors the Pope hath preheminence of both W. Fulke The markes to know Antichrist by Saint Gregorie saith He is Antichrist that shall claime to be called the vniuersall Bishop and shal haue a gard of Priests to tend vpon him Gregorie li. 4. Epist. 38. Sacer. Againe he saith Ego fidenter dico c. I speak it boldlie whosoeuer calleth himselfe the vniuersall Priest or desireth to be so called as doth the Pope in the pride of his heart he is the forerunner of Antichrist Grego li. 4. Againe in the same place he saith The king of pride that is Antichrist is comming to vs and an armie of Priests is prepared which thing is wicked to be spoken S. Barnard saith thus Bestia illa c. That beast that is spoken of in the booke of Reuelation vnto the which beast is giuen a mouth to speake blasphemie and to kéepe warre against the Saints of God is now gotten into Peter chaire as a Lion prepared vnto his praie Bar. epis 125. pag. 311. Antichrist shall cause all religion to be subiect vnto his power Hierom aglasiani The greatest terror and furie of his Empire the greatest woe that he shall worke shall be by the bankes of Tiber. The place of Antichrists raigne Daniel the Prophet describeth the foure Monarchs of the world vnder a similitude of foure Beasts that is to saie the Empire of Babilon which was of the Assirians The Empire of the Persians of the Grecians and of the Romaines And out of the fourth Beast that is to saie out of the head of yâ— Monarch of Rome sprang a little horne that is to saie Antichrist himself who hath so aduaunced his might and power that he hath broken the power both of the other hornes and also the Empire of Rome and hath preuailed against the godly The same thing Paule the Apostle confirmeth saieng Before Antichrist be reuealed and appeare verie strong there must be a daparting or going away that is to say the people must
Iewes was more easie then the Christians vnder traditions so sore had the tyrannie of the Shepheards inuaded the flocke alredie in those daies almost twelue hundred yeares passed How out of ceremonies sprang the ignorance of the Scriptures Our grieuous fall and horrible blindnesse wherein we were so déepe and so deadlie brought a sléepe is to be imputed vnto nothing els then to the multitude of Ceremonies For as soone as the â— Prelates had set vp a rabble of ceremonier they thought it superfluous to preach the plaine text anie longer the Law of God the faith of Christ the loue towards our neighbour and the order of our iustifieng and saluation forasmuch as all such things were plaied before the peoples faces dailie in the Ceremonies but got them to Allegories faining them euery man after his owne braine without rule almost on euerie â—illable from thence vnto disputing and wasting their braines about words not attending the significations vntill at the last the laie people had lost the meaning of the Ceremonies and looking on the holinesse of the déedes to be iustified by dooing of them they made them Image-seruice hatefull to God and rebuked of the Prophets c. What Ceremonies or Traditions are to be refused I thinke all Ceremonies or Traditions are to be refused which are against the word of God which are idle vaine vnprofitable which are vnhonest and vncomelie which haue but a shew of superstition which are grieuous and burdenous Musculus ¶ Looke Traditions CESARE A PHILIPPI Of two cities called Cesarea INto the parts of Cesarea Philippi ¶ This Cesarea is at the riuer of Iordan and was called at the first Panneas but afterward it was called Cesarea Philppi by Philip the sonne of Herode the great the brother of the Tetrarch which beheaded Iohn The which Cesarea also after that for the honour of Nero was called by Agrippa Neronia as appeareth by Iosephus in his 18. booke of the Antiquities of the Iewes the 3. chapter But the bound or borders of this Cesarea Philippi was the Region of the Iewes wherevpon it was inhabited both by the Syrians and Iewes together Of this citie there is often mention made in Luke in the Actes of the Apostles There is also another Cesarea namelie that auncient and noble Cesarea which at the first was called the Tower of Strato This Citie Herode the great builded betwéene Dora Ioppa and for the loue of Augustus Cesar he called it Cesarea Of this first Cesarea our Euangelist maketh mention and because hée would make a difference he called it Cesarea Philippi Marl. fol. 355. ¶ There were two Cesareas the one called Stratonis vpon the Sea Mediterranie which Herode built sumptuouslie in the honour of Octauius Iosep. booke 15. The other was Cesarea Philippi which Herode the great Tetrarchs sonne by Cleopatra built in the honour of Tiberius at the foote of Libanon Ioseph booke 15. Beza CHALCEDON Of the nature of this stone and what is ment by it THe third a Chalcedon ¶ This stone hath the colour of a dimme candle It shineth abroad and is darke within dores It will not be cut by anie engrauing It casteth â—orth beames of a finger long and draweth Chaffe vnto it It beâ—â—okeneth the flame of the inward charitie of the Saints who shine but dim abroad and yet they resist all priuie vnderminings For in the troubles of this world their Charitie is strong and vnable to be appaired but when it is willed to prefer other folkes then it appeareth what brightnesse it hath within Marl. vpon the Apoc. fol 299. The third a Chalredon which is yet more course to looke vpon then the Saphire but in nature pretious mightie and strong Of this nature were Helias and Iohn Baptist whose conuersation was in the wildernesse rough hard and vnplesant Yet appeared they precious at the times appointed mighteliâ— rebuking sinne drawing vnto them the chaffe as the propertis is of the Chalcedon which are the common people but vtterlis throwing foorth againe the Idolatrous and Hypocrites The word of Helias brent like a cresset and Iohn was a shining lanterne before the world Bale CHAMBER What this word Chamber signifieth BUt when thou praiest enter into thy chamber ¶ Chamber héere signifieth a secret place seperated froÌ„ all worldly noise when we goe about such things as we would no man should knowe of As it is said Esay 26. 20. Such a chamber must thou make of thine owne heart and there praie Tindale ¶ Of entering into the chamber shutting the dore too I say as aboue of that the left hand should not know what the right hand doth that the meaning is that we should auoid all worldlie praise and profit and praie with a single eie and true intent according to Gods word and is not forbidden thereby to pray openlie c. Tindale ¶ Enter thou into thy chamber and 〈…〉 dor after thée He exhorteth the faithfull to be patient in their affiâ—â—ions and to wait vpon Gods worke Geneua CHARIBDIS AND SCILLA What these two of the Poets are fained to be THese two are fained of the Poets to be 2. great Monsters of the Sea in the waie betwéene Calabria and Cicilia standing the one directlie against the other and the same so daungerouslie that they destroie all the ships that come within the reach of either of them for Charibdis they fable to be a Monster that swalloweth vp all things the same shortlie after sponteth vp againe But in venie deed it is a dangerous Goulfe making sore ourrsalles by reason of the méeting of sundrie streames in one point And Seilla in verie deede is a great rocke in the same straight standing so directlie against Charibdis that except the ships cuâ— and take course euen iustlie betwéene both they hardlie scape drowning And because that Scilla a far of representeth to the â—ie the figure shape of a christen bodie to the eare by roring reson of beating of the waues is represented the barking of dogges Therefore the Poets haue fained that Scilla is a Monster of the Sea hauing in the vpper parte the shape of a maiden and in the neather parte the likenesse of a Fish the bodie of a Wolfe and the taile of a Dolphin fish as witnesseth Virgilius in the third Uolume of the Aeneidos Albeit Homere writeth Scilla hath sixe heades and twelue féete and barketh like a Dogge N. Vdal CHARIOT What a Chariot is and how they were vsed at the first and after put downe AChariot which we call a Cart was a certeine Engine of warre made with long and sharpe pikes of yron set in the forefront and with thrée sharpe pointed swords on either side And behind it had sharp crooked yrons made much like Sithes or rather like Sickles for the crookednesse thereof And of these manner of sharpe yrons they are called in the first of Iudicum diuers other places of the olde
sinke into it It made Balaam which knewe all the trueth of GOD to hate it and to giue most pestilent counsell against it It taught the false prophets in the olde Testament to interpret the Law of God falslie c. It kept Iudas in vnbeliefe c. And compelled him to sell Christ vnto the Scribes and Pharesies for couetousnesse is a thing mercilesse Couetousnesse made the Pharisies to lye on Christ to persecute and falselie to accuse him It made Pilate though he found him an Innocent yet to slaie him It caused Herode to persecute Christ in his cradle It maketh hypocrites to persecute the truth against their owne conscience c. Finallie Couetousnes maketh manie whom the truth pleaseth at the beginning to cast it vp againe and to be afterwarde the most cruell enimies thereof after the ensample of Symon Magus Act. 8. Tindale fol. 230. Through Couetousnesse shall they with fained words make marchandise of you c. ¶ False Prophets must néedes be among vs and also preuaile and that because we haue no loue vnto the truth And Couetousnesse is the father of them and their preaching confidence in workes is the denieng of Christ. Tindale ¶ This is euidentlie séene in the Pope and his Priests which by lies and flatteries sel mens soules so that it is certaine that he is not the successour of Symon Peter but of Symon Magus Geneua COVNCELS Of a Councell a little before that Christ reuealed himselfe THere was a Councell gathered together at Hierusalem a little before yâ— Christ reueled himselfe to chuse a Priest in the roome of one that was deceased Looke how manie letters there are in the Hebrue tongue so manie Priests there were in the Temple to wit 22. The manner was to register in a certaine â—ooke reserued in the Temple the daie of the election the name of the elected the name of his father of his mother and of his Tribe Whilest that they thought some on one man some on another ther stepped forth a Priest one of the multitude said My wil is that Iesus the sonne of Ioseph the carpenter be elected Priest who though he be young in yeares yet passeth he in vtteraunce wisedome and manners I thinke trulie there was neuer séene in Hierusalem such a one both for eloquence life and manners the which I am sure all that inhabite Hierusalem doe knowe as well as I. The which was no sooner spoken but was allowed of and the partie I meane Iesus chosen to be a Priest They doubt of his Tribe againe they wer therin resolued They call for his parents to register their names The Priest that sauoured Iesus made aunswere that Ioseph his father was dead yet Mary his mother was a liue She was brought before them she affirmed that she was his mother and that Iesus was hir sonne But she said moreouer that hée had no father on earth that she was a Uirgin and the holie Ghost had ouershadowed hir They sent for the Midwiues and also for such as had bene present at the birth she was found to be a virgin In the ende they concluded with one voice that hée should be registred Iesus the Sonne of God and of Mary the virgin We remember moreouer Iosephus to haue said that Iesus sacrificed in the Temple together with the Priests Héerevpon also it fell out that as Iesus entered into the Synagogue of the Iewes the booke was deliuered vnto him where he read of the Prophet Esay whereby we gather that if Iesus had not bene Priest among the Iewes the bóoke would not haue bene deliuered vnto him Neither is it permitted amongst vs Christians for anie to read holie Scripture in the open assemblie vnlesse he be of the Cleargie So farre Suidas as he learned of a Iewe. A Councell of the Scribes and Pharisies The Scribes and the Pharisies gathered a Councel at Hierusalem and sent from them Scribes Pharisies and Leuites vnto Iohn Baptist to know who and what he was Ioh. 1. 19. A Councell of the high Priests and Pharisies The high Priestes and Pharisies gathered a Councell in the hall of the high Priest to aduise them what was best to be done touching the doings of Christ. If they let him alone then feared they least the Romanes came and tooke their place Nation They decréed therein that whosoeuer knewe the place of his abode he should enforme them thereof they decréed also that whosoeuer confessed Christ shuld be excommunicated they consulted how they might put Lazaâ—us to death and how they might take Iesus by subtiltie and kill him Then Iudas went in to them and said what will ye giue me I will deliuer him into your hands and they appointed him 30. péeces of siluer Iohn 12. 12. Mat. 26. 3. A Councell of the Scribes Pharisies and Elders The Scribes Pharisies Elders hearing that Christ was risen from the dead gathered a Councell for to suppresse the rumor thereof and concluded that a péece of moneie should be giuen to the souldiers for saieng that his disciples stole him away by night Mat. 28. 12. Councells helde of the Apostles The Apostles immediatelie after the Ascension of our Sauiour returned from Mount Oliuet to Hierusalem and ther assembled together for the election of one to succéede in the roome of Iudas the traitor where they chose Mathias A Councell is summoned of the Apostles and disciples of Christ at Hierusalem for the remouing of the tumult risen betwéene the Grecians and the Hebrwes about the contemning of their widowes wherein they chose 7. Deacons The Apostles Elders and Bretheren gathered a Councell at Hierusalem Anno. 4. Claudij to determine what was to be done touching the doctrine sowed by certaine bretheren of the Pharisies which came from Iudaea affirming that Circumcision was necessarie the obseruation of the Lawe This newes Paule Barnabas and Titus brought vnto them Gal. 2. Where they decréed that the faithfull should abstaine from things offered to Idolls from bloud from that that is strangled and from fornication the which they published by their letters vnto the Church of Antioch Syria and Cilicia with Silas and Iudas which accompanied Paule and Barnabas Beda Lyra. Iames Bishop of Hierusalem Paule and the Elders summoned a Councell at Hierusalem for the remouing of the slaunder bruted by the Iewes of Paule that he was no obseruer of the Lawe that he spake against Moses wherefore for the remouing of this suspition and for the winning of the bretheren the Councell decréed that Paule should cleare him and purisie himselfe according vnto the Lawe yéelding a little for a time vnto the Ceremonies of the Lawe Of certaine generall Councells At Nicena was called a generall Councell in yâ— which the Emperour Constantine was present with 318. Bishops by whome was determined against Arrius that the Sonne was equall with the Father Which decrée was confirmed by the Emperour and Arrius with 6. Bishops banished This Councell willing to reforme the
therefore she doth willingly submit her self to them in all things for God For she knoweth verie well that God would that euerie man should be subiect vnto them in all things which are of their charge And that they which doe resist the same resist the ordinance of God and do set vp themselues against him Ro. 13. 1. 1. Pet. 2. 13. Pet. Viret How the Ecclesiasticall person is subiect to the ciuill Magistrate It perteineth to ecclesiasticall persons to iudge in spirituall causes but if anie of them swarue from the right rule of iustice he is subiect to the correction and punishment of the ciuill magistrate As Aaron had his authoritie of iudgement in spiritual causes yet was he reproued by Moses And the high Priest was deposed by Salomon and Sadoc set in his place And so shuld Ahas if he had ben a goodly prince haue deposed Vriah for making the prophane Altar How Magistrates that doe not perswade the people to Gods worde are not to be obeied in cause of conscience The. xxi Princes that were sent to explorate and search the priuitie and conditions of the land of Canaan two of them perswaded the people to beleeue Gods promises and not to feare the people that dwell in the lande Unto these godlye Princes was no faith nor eredence giuen of the people The Princes that perswaded the thing contrarie vnto God were beleeued of the people and their counsell admitted By this we learne that such Magistrates as perswade the people to Gods word should be beléeued and obeied the other not in cause of conscience ther must God onely be heard Act. 5 29. Math. 10. 28. Or els people shall faile of a right faith For he that knoweth not what his duetie is to God and his lawes will beléeue rather a lye with his fore-fathers then the truth with yâ— worde of God And this man is no méet auditor nor disciple of the word of God 1. North. MAGNIFIE What it is to Magnifie THis day will I begin to magnifie thée ¶ To magnifie properly is to aduaunce and set forth excéedingly and to bring him in estimation as it is sayde Gen. 12. and often in the Psalmes T. M. MAHOMET Of the rising vp of this false Prophet MAhomet of Arabia as most men saye of the mother side descended from Abraham by the linage of Ismael his son which he had by Agar his seruaunt which was a Iew béeing fatherlesse and motherlesse He was by the Scenites solde to a great rich Merchaunt who loued him so greatly for his fauour and wit that he made him ruler of all his merchaundise and businesse and was verie diligent in his maisters affayres and gained much by occupieng with the Iewes Christians and in vsing their company learned many things both of the one lawe and of the other His Maister chaunced to dye without heyre leauing his wise verie rich who being about the age of 50. yeares liked the younge man Mahomet so well that shée tooke him to husband and made him of a poore man very rich At the same time it chaunced a Monke named Sergius a man of verie euill nature and verie subtile who fled Constantinople for heresie to fall into familiaritie with Mahomet by whose instruction he increased so in Magicall arte that by his counsell and aide hée tooke vppon him to make the people beléeue that he was a Prophet and shewing some points of Magike he first perswaded his wife and his householde He had also an infirmitie called the falling sicknesse And when his wife being sore afraide thereof would aske him what it was hée made her beléeue that it was the Angell of God which came oftentimes to speake vnto him and forasmuch as he coulde not abide as man the diuine presence he fell into such agonie and alteration of spirit After this his wife died and left him meruailous riches who then what for the riches yâ— constaÌ„t report that went on Mahomet the Prophet he became in greate reputation amonge the Gentiles And so by the counsell of Sergius he called himselfe the greate Prophet of God and shortly after when his name was published and of great authoritie he deuised a lawe or kinde of religion called Alcaron In the which he toke some part well neere of all the heresies that had ben before his time With the Sabellians he diuided the trinitie with yâ— Maniches he affirmed to be but two persoÌ„s in the deitie he denied the equalitie of the father the son with Eâ—nonius and sayd with Macedone the holy Ghost was a creature and approued the multitude of wiues with yâ— Nicholaâ—tes he borrowed of the Iewes circumcision and of the Gentiles much superstition and somewhat he toke of the Christian veritie beside many diuelish fantasies inuented of his own braine Those that obeied his lawes be called Saraseâ—s When he had liued fortie yeares he died of the falling sicknesse which he had of long time saieng that when he was taken therewith yâ— the Angell Gabriel appeared vnto him whose brightnesse he could not behold He was buried at Medina thrée daies iourney from the red sea an hundred miles from Mecha where is now the chiefe temple of his law He was after yâ— incarnation of Christ 600. yeares Of the faire shew of holynesse in the kingdome of Mahomet In outward pretence of religion euen the common sorte of their people excell the Popish Monksâ— Yeaâ— euen they that are best reformed For not onely their Clergie Monks but also their communaltie say the coÌ„mon praiers together fiue times euerie day Namely at the Sun rising at noone at after noone at the Sun setting and after supper when they goe to bed At which time or they go to pray they wash themselues they make themselues bare foote they knéele downe vpon the ground and the noble men and commons intermedling themselues altogether with the King accomplish their ordinarye praiers with certeine bowing and falling flatte downe without some lawfull let no man may neglect the ordinary praiers vnpunished They keepe their ordinarie holydayes and fasting daies with great deuotion and reuerence They make often exhortation to holynesse of lyfe to the people-ward To dealing of doles To making of pilgrimages in remembraunce of their Saints and specially of the Prophet Mahomet They haue many Hospitals as well in their high waies as in their cities for the receiuing and succouring of poore folke Pilgrimes They haue Monkes of such spare and staied behauiour as neuer was heard of both in diet in apparell in forsaking of al things and in withdrawing themselues from the company of the common multitude So as they maye seeme to resemble rather Iohn Baptist yea or the very Apostles for the straitnesse of their lyfe Some of them haue visions rauishments traunces and some of them are renowmed for myracles as well in their life as after their death Moreouer ther is wonderfull honestie and behauiour among them
had compassion on them TheÌ„ was the day of their birth And in like case after the destruction of Hierusalem and in their imprisonment at Babylon at both these times were they motherlesse helplesse concerning their owne strength but were yet cared for of God and receiued by his mercie The Prophet borroweth his fashion of speaking of the manners of mothers after the birth of their children which first dresse their nauells and wash them with sâ—lt then swadle them c. Such helpe had Israel none in his aduersitie in Aegypt and Babylon but lay ouer whelmed in their filthines miseries were regarded as bastards vnworthely intreated of all men Ther was no man but only God that tooke thought for them and that he onely of his méere mercie without anye of their deseruings T. M. NAZARAEANS What these Nazaraeans were in their opinions THe Nazaraeans were such as vsed no liuing creatures they abhorred the eating of flesh They allowed of Moses and of yâ— law written by him but they denied yâ— the. 5. bookes vnder his name were written by him affirming themselues to haue fouÌ„d other bookes Epiphan li. 1. Tom. 1. heraes 18. ¶ Nazaraei were Iewes which beléeued in Christ so called themselues of Nazareth They contraried the Iewes in that they confessed Iesus to be the sonne of God They erred in christian religion for that they addicted themselues wholy to the obseruation of the whole lawe Epiph. heraes 29. NECENAS What he vvas NEcenas was a noble man in Rome and a great man with Augustus Caesar and so great a â—auourer and promoter and setter forth of Vâ—â—gil Horace and such other learned men that euer since his time all those that doe notably promote helpe or â—auour students or learned men are of his name called Necenates V dal NEGINOTH What it is TO him that excelleth on Neginoth a Psalme ¶ Among them that were appointed to sing the Psalmes and to play on the instruments one was appointed chiefe to set the tune and so begin who had the charge because he was most excellent and he began this Psalme on the instrument called Neginoth or in a tune so called Geneua ¶ Caluine doth take this word Neginoth for the chiefe master of the Quere And I do Saith he deriue this word Neginoth of Nagaz which signifieth to strike and therfore I doubt not but that it was an instrument of musicke whervpon it followeth that this Psalme was to be song not onely in an high note but also with plaieng vpon instruments which were ruled and ordered by the same maister of whome mention is made Cal. vpon the. 4. Psalme ¶ Neginoth signifieth the tune or note of the instrument where after the Psalme before which it is prefixed were song for the Psalmes were song at certeine instruments but so that the swéete tune melody of the instruments prepared the minde more perfectly to perceiue the worde of the holy ditie T. M. NEGLIGENCE What negligence is NEgligence is nothing else then a priuation of that endeâ—our which we ought to applye for the gouerning of things by it the will is weakened and the chéerefulnesse of the body is diminished Pet. Mar. vpon Indic fo 247. NEHILOTH What it signifieth NEhiloth signifieth by interpretation heritages or as some will a certeine instrument of musicke T. M. NEHVSTAN What Nehustan is and how the Serpent was so called And he called it Nehustan ¶ That is a péece of brasse thus hée calleth the Serpent by contempt which notwithstanding was sette vp by the worde of God and miracles were wrought by it yet when it was abused to Idolatrie this good king destroied it not thinking it worthy to bée called a Serpent but a péece of brasse Geneua NEIGHBOVR What this word Neighbour signifieth NEighbour is a word of loue and signifieth that a man should be euer nigh and at hande and readie to helpe in time of néede As the Samaritane was to helpe his neighbour that was wounded with théeues leauing behinde with his hoste two pence to bestow vpon him more if néede were signifieng thereby that hâ— was euerye where mercifull both present and absent without faining cloaking complaining or excusing and forsooke not his neighbour as long as he had néede Tindale Who is our neighbour Augustine doth proue by many arguments that euery man is to be vnderstood in the name of a neighbour and he hath respect therein vnto the fellowshippe and companye of our common nature But yet they which doe liue in places farre off from vs albeit they be man also that cannot for all that conueniently be called our neighbours which by any occasion are ioyned vnto vs so that their necessitie may be presented vnto our senses become able to receiue of our benefites and well doings August de doct Christ. chap. 30. Et libro de vera religi ¶ My neighbour is euerye man specially which hath néede of my helpe As Christ expoundeth it in the. 10. chap. of Luke Who although he hath done mée some wronge of hurt me by any manner way yet notwithstanding he hath not put off the nature of man or ceased to bée flesh and bloud and the creature of God most lyke vnto thy selfe brieflye he ceaseth not to be my neighbour As longe then as the nature of man remaineth in him so longe also remayneth commaundement of loue which requireth at my hande that I shoulde not despise mine owne flesh nor render euill for euill but ouercome euill with good or else shall loue neuer be as Paule describeth it â— Cor. 13. Luther vpon the Gal. How our neighbour ought to be loued Loue thy neighbour as thy selfe ¶ Indéede this is brieflye spoken but yet verie aptly to the purpose No man can giue a more certeine a better or a néerer example then a mans owne selfe Therefore if thou wouldest knowe how thy neighbour ought to be loued and wouldest haue a plaine example thereof consider well how thou louest thy selfe If thou shouldest be in necessitie or daunger thou wouldest be glad to haue the loue and friendship of all men to be holpen with the counsell the goods and the strength of all men and of all creatures Wherefore thou hast no néede of any booke to instruct and admonish thée how thou oughtest to loue thy neighbour for thou hast an excellent booke of all lawes euen in thy heart Thou néedest no schoolemaister in this matter Aske counsell onelye of thine owne heart and that shall teach thée sufficiently that thou ought to loue thy neighbour as thy selfe Luther vpon the Gal. fol. 245. NESTORIVS Of this mans heresie NEstorius the heretike by birth a Germaine yet Priest of Antioch was sent for by Theodotius to Constantinople and there made Bishoppe For his crueltie hée was called a fire-brand Hée brought from Antioch a Priest in his companye whose name was Anastasius which taught in the Church that Marie was not to bée called the mother
to this word of persecuting The first is touched in Samuel Saule sought or pursued for Dauid euery day but the Lord did not deliuer him into his handes What is it els to séeke a man euery day to slay him but to persecute him continually Of the second we doe read in the same Chapter where he saith But in case he doe hyde him in the earth I will search for him amongst or out of all the thousands of Iuda He meaneth that he will search for Dauid diligently in euery corner and that he will omit nothing touching the persecution of him And Dauid vsed this word properly in the Psalme saieng I will persecute mine enimies and ouertake them I will not returne till they shrinke I will breake them so that they shall not be able to stand they shall fall vnder my féete When he saith I will persecute mine enimies and ouertake them he doth expresse the purpose of them which doe persecute which is bent to this ende to ouertake and catch them whom they doe persecute And whereas he doeth adde I will not returne vntill they doe shrinke it declareth his earnest diligence and desire in the persecution or following And that poynt I will breake them and crush them together that they shall not be able to stand they shall fall vnder my féete expresseth the reuenge which the persecutour entendeth to take vppon him when hée doeth persecute And these bée the partes of full and perfect persecution continually without ceasing to persecute to catch and to reuenge Musculus fol. 516. How some persecution is iust and some wrong If that be the true Church saith Augustin which suffereth persecution not that which doth it so said the Donatist let them aske of the Apostle what church Sara signified when the did persecute hir hand-maid for he saith that the frée woman our mother the heauenly Hierusalem that is to say the true Church of God was figured in that woman which afflicted hir handmayd And a little after Againe I demaunde in case that the good and holy doe persecute none but onely suffer whose saieng suppose they that the same is in the Psalme where we read I will persecute mine enimies and ouertake them and I will not tourne till they shrinke Therefore if we speake and acknowledge the truth that is a wrongfull persecution which the vngodly maketh vpon the Church of Christ and that persecution is iust which the Church of Christ maketh against the vngodly Thus saith Augustine Musculus fol. 518. How the Church doth persecute The Church saith Augustine in the place before doth persecute by louing to reforme and to call men backe from errour and to make them to profite in the truth And it is like the persecution of a louing mother and not of a spitefull stepdame Such I would haue the Church persecution saith Musculus when the rulers of the Church shall in the name of the Church persecute not the innocent but the hurtful more politikely then Church lyke But whereas the false shepheards vnder pretence of heresie and schisme doe persecute not the Goates which they cherish but the true shéepe of Christ which doe follow the voice of their onely shepheard and doe abhorre the voice of straungers with banishment and out-lawe prison wrongfull iudgements snare sword faggot and fire what shall we call it els but the tyranny of Antichrist whereas Augustine sayd that is a wrongfull persecution which the vngodly maketh against the Church of Christ he might well haue added therevnto and that in ten times more wrongfull which the malignant Church worketh against the godly But in his time the Romish Tyranny had not yet so openly set vp hir shamelesse head to practise all kinde of persecutions and publike oppressions of them that would discent from them Musculus fol. 519. Wherefore the true Christians are persecuted Blessed are they that suffer persecution for righteousnesse sake ¶ If the faith of Christ and lawe of God be written in thine heart that is if thou beleeue in Christ to be iustified from sinne or for remission of sinne and consentest in thine heart to the lawe that it is good holy and iust and thy dutie to do it and submittest thy selfe so to do and therevpon goeth forth and testifieth that faith righteousnesse openly vnto the world in word and déede Then will Satan stirre vp his members against thée and thou shalt be persecuted on euery side but bée of good comfort and faint not Call to minde the saieng of Saint Paule 2. Timothy 3. 12. Now all that will lyue godlye in Christ Iesu shall suffer persecution c. Tindale Chrisostome saith Doth the Shéepe persecute the Wolfe at any time No but the Wolfe doth persecute the Shéepe For so Cain persecuted Abel not Abel Cain So Ismael persecuted Isaac not Isaac Ismael so the Iewes persecuted Christ not Christ the Iewes So the Heretikes persecute the Christians and not the Christians the Heretikes Therefore ye shall knowe them by their fruites Againe Chrisostome saith in the same place Whomsoeuer ye sée reioyce in the bloud of persecution he is a Wolfe Iewel fol. 2. Moses saith Ismael plaied or sported with Isaac But Saint Paule saith the same plaieng and sporting was persecution For thus he writeth He that was after the flesh persecuted him that was after the spirit D. Heynes How the Christians in persecution doth multiply The Christians saith S. Austen were bound were imprisoned were beaten wer tormented were burnt and yet wer multiplied c. The miserable ende of certaine cruell persecutors Saule did murder himselfe Achitophel hanged himselfe Iudas did the lyke Sennacherib murdered of his owne sons Herode and Antiochus murdered by lyce Pilate murdered of himselfe Nero murdered of himselfe Dioclesian and Maximianus Emperours deposed themselues Maximinus eaten vp with lyce Maxentius and Pharao both drowned in their owne harnesse PETER Why Peter is called chiefe of the Apostles THey say that Peter was chiefe of the Apostles verely◠as Appelles was called chiefe of Painters for his excellent cunning aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnesse aboue the other But that Peter had anys authoritie or rule ouer his bretheren and fellow Apostles is false contrary to the Scripture Christ forbad it euen the last houre before his Passion and in diuers times before and taught alway the contrary Tindale fo 143. Of Peters confession When Peter had professed the very true confession of Christ that he was the Sonne of God Christ said to him Thou art Peter and vpon this Rocke I will build my Church that is to say vpon the faith whereby thou hast confessed and acknowledged me And that Christ by this Rocke wherevpon he said he would build his Church did vnderstand and meane himselfe Saint Austen doth write in an Homely which he hath written vpon this place where he saith If Christ would haue layed the
ouer all the rest supreme head of the whole Church of Christ which thing may be prooued by that that Peter as the chiefe and most worthiest person speaketh alwaies first for them all and amongst the rest hee was alwaies accompted and named first Againe in any ciuill gouernaunce of man where the common wealths be well ordered there is one supreame head which dignitie of order we sée also obserued euen among brute beasts for the Bées haue their king who gouerneth the baser sort of the common people and ouersée them to doe their duties The Cranes haue one chiefe guide whome all the rest doe followe The Shéepe also haue their Shepheard whose voice they know and whom they follow and at whose Commaundement they be Aunswere If the first begotten among the Apostles ought to be Lorde ouer all the rest then forasmuch as Andrew was called before Peter to the office of an Apostle Peter shuld not take the Lordship away from him which of right should haue a better title vnto it But truth it is that Christ is the first begotten among his bretheren and he is onely the Lord of all And the worthinesse of his first begotten which was shadowed in the first begotten of the olde Testament is fulfilled in Christ himselfe Now because the kingdome of Christ is altogether spirituall he may be accounted greater higher more excellent not that is first borne to Christ in this world nor he that is richer or more nobler after the flesh nor he that is better learned but he that excelleth more in godlinesse and hath receiued more light and strength of the holy Ghost And whereas Peter vsed oftentimes to speak first because of his boldnesse yet followeth it not of that that he had authoritie and dominion ouer the rest of the Apostles And where the Bées haue an head and gouernor yet it cannot be that one Bée should gouerne all Bées in the world but onely those that be in the same hiue And one Crane to be guide to xx or xxx Cranes yet it is vnpossible that all the Cranes in the world should followe this one Crane So neither can it be that one Bishoppe can haue the cure of all the soules in the worlde for experience teacheth that when one Shepheard hath the charge of a thousand shéepe it is as much as he is able to doe to féede so many and to order them well If he cannot rule a thousand much lesse can he order 7. or 8. thousand So that by these reasons the Bishop of Rome may be gouernour of all the soules within his owne Diocesse and no further The. 2. reason As the Iewes in the old Testament had by the wil of God one chiefe Priest aboue all other so the Christen men now a dayes must haue one Pope Aunswere The Iewes in those dayes were but a few and all knit and ioyned togethers in one narrow place whereas now the Christians be innumerable and are dispersed throughout the whole world wherefore that thing which according to the will of God was méete for them then that is to say that they should haue one chiefe Priest in earth cannot agrée now with vs in these dayes Nor the high Priesthood of the Iewes shadowed not the high Priesthood of the Bishop of Rome but the high Priesthood of Christ. Wherefore that high Priesthood of the Iewes after a certaine time had an ende Christ is the chiefe Priest not after the order of Aaron but after the order of Melchisedech not of the tribe of Leuy or of the stocke of Aaron but of the Tribe of Iuda and of the stocke of Dauid He was not chosen as other chiefe Priests be chosen of other Priests who doe not alwaies chuse the best but he was chosen of his eternall and heauenly father when he sayd Thou art my sonne this day haue I begotten thée And the other chiefe Priests were annointed with a materiall Oyle but Christ was annoynted with y◠holy ghost And they had on such garments as Moses appointed by Gods commaundement but the apparel of Christ was the whole company of vertues They offered incense and brute beastes but Christ offered himselfe vpon the Crosse. They entred into the Holy of the holiest but Christ entred into Heauen and sitteth now at the right hand of the eternall father c. So that Christ was chiefe Priest after the order of Melchisedech which was much more excellent then was the order of Aaron Bar. Ochin The. 3. reason Unto thée will I giue the keyes of the kingdome of heauen◠and whatsoeuer thou bindest in earth shall be bound in Heauen c. Loe saith he in that he saith whatsoeuer thou bindest in earth he excepteth nothing therefore I may make lawes and binde both King and Emperour Aunswere When Christ as he had no worldly kingdome euen so hée spake of no worldly binding but of binding of sinners Christ gaue his Disciples the keye of the knowledge of the Lawe of God to binde all sinners and the keye of the promise to loose all that repent and to let them into the mercie that is layed vp for vs in Christ. Tindale The. 4. reason All power is giuen me in heauen and earth goe ye therefore and teach all Nations baptising them in the name of the Father and of the Sonne and of the Holy Ghost teaching them to kéepe all that I commaund you and behold I am with you vnto the worlds ende Loe saith the Pope Christ hath all power in heauen and earth without exception therefore all power is mine I am aboue all Kings and Emperours in temporall iurisdiction they but my seruaunts to kisse nor my féete onely but my N. also if I list not to haue them stoope so low Tindale Aunswere When Christ as I said because he had no temporall kingdome euen so he ment of no temporall power but of power to saue sinners which the processe of the text declareth by that he saith Goe ye therefore teach and baptise that is preach this power to all Nations wash them of their sins through faith in the promises made in my bloud Tindale The. 5. reason The Priesthood being translated the law must néedes be translated also c. Now saith y◠Pope y◠priesthood is translated vnto me wherefore it pertaineth vnto me to make lawes and to binde euery man Tindale Aunswere The Epistle meaneth no such thing but proueth euidently that the Ceremonies of Moses must cease For the Priest of the olde Testament must néedes haue bene of the Tribe of Leuy as Aaron was whose dutie for euer was the offering of Sacrifices Wherefore when that Priesthoode ceased the Sacrifices and ceremonies ceased also Now that Priesthood ceased in Christ which was a Priest of the order of Melchisedech and not of the order of Aaron for then he must haue bene of the Tribe of Leui and that he was not but of the Tribe of Iuda and of the séede of Dauid Wherefore
that he reconciled vnto Christ to testifie our duties vnto God and to shewe our selues thankâ—ull vnto him and therefore they be called Sacrifiâ—es of laudo praise and thankes giuing The first kinde of sacrifice Christ offered to God for vs. The seconde kinde wée our selues offer to God by Christ. And by the first kinde of sacrifice Christ offered also vs vnto his Father and by the seconds we offer our selues and all that we haue vnto him and the Father And this sacrifice generally is our whole obedience vnto God in kéeping his lawes and commaundements of which manner of sacrifice speaketh the Prophet Dauid saieng A sacrifice to God is a contrite heart And S. Peter saith of all Christian people that they be an holy Priesthood to offer spirituall sacrificesâ— acceptable to God by Iesus Christ. And Saint Paule saith that alwayes we offer vnto God a sacrifice of laude and praise by Iesus Christ. Cranmer How the Priests cannot offer vp Christ in sacrifice No man saith S. Paule can offer vp a greater sacrifice then himselfe The Priests therefore cannot offer vp Christ in sacrifice because Christ being offered vp must néedes be the greatest sacrifice and so can he not be when a Priest sacrificeth him selfe for if the Priest sacrificed himselfe he should be yâ— greatest sacrifice yâ— he could offer for no man can offer a greater sacrifice theÌ„ himself yea god requireth none other sacrifice but our selues as writeth S. Paul Giue your selues a liuing sacrifice to God And the Psalmist The sacrifice that God accepteth is a penitent spirit a contrite and an humble heart Whereby it is manifest that the Congeegation redeemed by the sacrifice offered on the Crosse doth not nor cannot offer by the sacrifice of Christs body for as S. Paule writeth he cannot be offred vp but be dyeth Wherefore he offered vp himselfe once for all because hee could not dye but once c. Crowley How it is to offer our bodies a quicke sacrifice Make your bodyes a quicke sacrifice ¶ The sacrifices of the new Testament are spirituall This is a sacrifice most acceptable vnto God if we mortifie our mortall bodyes that is to say if we kill and â—lay our fleshly concupiscencâ—s carnal lusts and so bring our flesh through the helpe of the spirit vnder the obedience of Gods holy lawe Sir I. Cheeke ¶ The Iewes in Moses law were commaunded to offer vp the carkases of beasts but Christians should exhibite their own liuely bodyes for a sacrifice to God in mortifieng their carnall lusts and seaming themselues by faith to godlinesse and charitie The Bible note ¶ In stéede of dead beasts liuely sacrifice In steede of the bloud of beasts which was but a shadowe and pleased not God of it selfe the acceptable sacrifice of the spiritual man framed by faith to godlinesse and charitie Geneua What manner of sacrifice we offer to God By him therefore offer we the sacrifice of land ¶ We béeing a liuely priesthood doe offer 3â— manner of sacrifices The first is the sacrifice of praise and thanks giuing which S. Paul doth héere call the fruite of our lips The seconde is mercie towarde our neighbour as the Prophet Ose saith I will haue mercy and not sacrifice Read the. 25. Chap. of Mathew The third is when we offer our bodies a liuely and an acceptable sacrifice to God mortifieng our carnall and fleshly concupiscences Rom. 12. 1. Sir I. Cheeke Of the sacrifice of the table and of the sacrifice of the crosse S. Cipriane opening the difference of these two sacrifices saith thus Our Lord at the table wheras he sate at his last supper with his disciples with his owne hands gaue not his own very body and very bloud realy and indeed but bread and wine but vpon the Crosse he gaue his owne body with the souldiers hands to be wounded What the sacrifice of righteousnesse is Then shalt thou be pleased with the sacrifice of righteousnesse c. ¶ The sacrifice of righteousnesse is the mortifieng of the flesh and meekning of the hearts the praising of God and knowledging our selues sinners T. M. Offer the sacrifice of righteousnesse ¶ That is serue God purely and not with outward ceremonies The difference betweene a sacrifice a sacrament If a man say of the sacrament of Christs body and bloud that it is a sacrifice as well for the dead as for the quicke and therfore the very déede it selfe iustifieth and putteth away sinne I answere that a sacrifice is the slaieng of the body of a beast or a man wherfore if it be a sacrifice then is Christs body ther slain and his bloud there shed but that is not so And therefore it is properly no sacrifice but a sacrament and a memoriall of that euerlasting sacrifice once for all which he offered vpon yâ— crosse now a. 15. hundred yeres agoe and preacheth only to them that are alyue c. Tindale What sacrifices do signifie Sacrifices doe signifie the offering of Christs body on the Crosse. D. Hâ—ynes Of the Leuiticall sacrifices When any of you will bring a sacrifice vnto the Lord. ¶ That the Leuiticall sacrifices were preachings of the passion and death of Christ and of his Gospell which should afterward be published throughout all the world men hath not dremed it but the Holy ghost hath taught it by many testimonies as wel of the olde Testament as of the new As Psa. 39. Esay 41. Ioh. 1. 1. Pet. 1. Heb. 10. c. Of sacrifices made by fire Euen a sacrifice made by fire ¶ In the whole Burnt-offering all was consumed but in the Offering made by fire onely the inwards were burnt The Bible note What the sacrifice of thankes is The Sacrifice of thankes is our obedience in walking in those good workes that God hath prepared for vs to walke in Crowley He shall bring vnto his thanke offerings vnleauened bread ¶ The Hebrue word signifieth to praise and giue thanks this sacrifice they vsed when any man knowledged himselfe to bée a sinner and confessed his sinnes vnto the Lord willingly to reconcile himselfe vnto him The Bible note ¶ Peace offerings containe a confession and thankes giuing for a benefite receiued and also a vowe and a free offering to receiue a benefit Geneua The sacrifice of the olde law what it ment Although in the olde Testament there were certaine sacrifices called sacrifices for sinne yet they were no such sacrifices that could take away our sinnes in the sight of God but they were ceremonies ordeined to this intent that they should be as it were shadowes and figures to signifie before hande the excellent sacrifice of Christ that was to come which shoulde bée the very true and perfect Sacrifice for the sinnes of the whole world Cranmer SACRILEDGE What Sacriledge is SAcriledge is rashly to touch or to vsurpe vnto himselfe holy things which are dedicated vnto God