Bishop whom Saint Paule willeth to be both watching and sober and also modest herberous in 1. Cor. 9. proueth that it is lawfull for him not onelie to eate drinke at the Corinthians costs and charges as in the. 4. verse But also to enterteine a wife as in the. 5. verse and generelly to liue well and honestlie as in the. 14. verse Of vnpreaching Bishops and Pastors The world saith Gregory is full of Priests but yet in the haruest there are seldome workemen found because indéed we take vpon vs the office of Priests but we fulfill not the work of the office Againe because they haue not the bowels of charitie they will séeme Lordes They acknowledge not themselues to be Fathers They chaunge the place of humilitie into the aduauncing of lordlinesse Againe But what do we O Pastors we receiue the reward and are not workmen We are fallen to outward businesse and we take in hand one thing and performe an other we leaue the ministrie of preaching and to our punishment as I sée we are called Bishops and keepe the name of honour but not of vertue Cal. in his inst 4. b. Chap. 5. Sect. 12. How Bishops are vnlike they were in Paules time A great pitie it is to sée how farre that office of a Bishop is â—egeneraâ—â— from the origiâ—â—â— in the Scripture It was not so at the beginning when Bishoppes were at the best As the Epistle of Paule to Tit. testifieth that willed him to ordeine in euerie Citie of Crete a Bishoppe And in case there were such loue in them now as was then toward the people they would saie themselues there were more to doe for the best of them in one Citie then he could doe They knowe that the primatiue Church had no such Bishoppes as be nowe a daies as examples testifie vntill the time of Syluester the first a little and a little riches crept so into the church that men sought more hir then the wealth of people and so increased within few yeares that Bishoppes became Princes and Princes were made seruauntes So that they haue set them vp with their almes and liberalitie in so high honour that they cannot plucke them downe againe with all the force they haue Whooper What regard Bishops ought to haue in feeding the poore Manie godlie Bishops and ministers after the Apostles were so studious for the poore that they spent not onelie vppon them the goods of the church but also their owne patrimonie when that would not serue they laboured with their owne handes that by this meanes they might supplie that which lacked according to the example of Saint Paule They hired not men to kéepe the poore out of their gates but appointed men to stand before their gates after the example of Abraham and Lot to call the poore into their houses The glorie of a Bishop saith S. Hierome is to prouide for the poore but the ignominie of all Priestes to looke for their owne ease and profit Hierome de vita clericorum The Popes lawe saith Hospitalitie is so necessarie for Bishops that if they be found to be no mainteiners thereof they maie lawfullie be deposed Againe a Bishop to the vttermost of his power ought to minister vnto the poore and to the sicke which through weaknesse are not able to labour with their owne hands meate drinke and cloth ¶ A Bishop ought to haue a liberall hand he should helpe them which are in néede and thinke other mens necessitie to be his owne necessitie if he be not thus affected and minded he beareth the name of a Bishop in vaine ¶ Bishops build houses in bignesse not vnlike to Churches They haue a great delight to haue their chambers painted and set out with most goodlie and precious colours and hanged with rich and costlie clothes but the poore man goeth naked I may trulie saie the poore are manie times spoiled and robbed that stones and stockes may be garnished They garnish their halls with great and mightie pillers They set lodges before their dores but would God they were made to receiue and not to deceiue the poore ¶ S. Hierom saith Let other build Churches hang walles make great pillers and gylde the tops of them decke Altars with golde and precious stones But be thou of another minde I meane to cloath Christ in the poore to feede him in the hungrie to visite him in the sicke to receiue in them that want lodging speciallie in them that are of the householde of faith ¶ Saint Barnard likewise saith O vanitie passing all vanities and yet no more vaine then mad The Church shineth in the walles and lacketh in the poore It garnisheth hir stones with golde and leaueth hir children naked That which should be spent vpon the poore is bestowed to please the eies of the rich Thus much for this matter out of the workes of Theodore Basill Of the equalitie of Bishops ERasmus expounding S. Hieroms words saith thus Hieronimus aequare videtur omnes Episcopes c. Hierom séemeth to match all Bishops together as if they were all equallie the Apostles successours and he thinketh not anie Bishop to bee lesse then other for that he is poorer or greater then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equall with the Bishop of Rome And farther hée thinketh that a Bishop is no better then a Priest sauing that the Bishop hath authoritie to order Ministers Iewel fol. 109. ¶ S. Cipriane saith Nemo nostrum c. None of vs appointeth himselfe Bishop of Bishops much lesse the Prince of all Pastours In Cons. Cartha ¶ Againe he saith that the authoritie of the Bishops in Affrica is as good as the authoritie of the Bishop of Rome And calleth them all lewd and desperate persons that will say the contrarie ¶ The words of the Counsell of Affrica Ad transmarina c. Whosoeuer shall thinke he ought to appeale to the Iudgements beyond the Seas that is to the Bishop of Rome let no man within Affrica receiue him to Communion ¶ Sain Peter calleth Christ the Prince of Pastors and not the Pope saieng thus That when Christ the Prince of Pastors shall appeare ye maie receiue the vncorruptible crowne ¶ In the Counsell of Constantinople it was decréed that the Bishop there should haue euen and equall authoritie with the Bishop of Rome Iewel fol. 112. What is meant by these two names Bishops and Deacons With the Bishops and Deacons grace be with you ¶ By the Bishops are meant both the Pastors which haue the dispensation of the word and the Elders that gouerne And by Deacons are meant those that were stewards of the Treasurie of the Church and had to looke vnto the poore Beza ¶ By Bishops héere he meaneth them that had charge of the word and gouerning as Pastors Doctors Elders By Deacons such as had charge of the distribution and of
in remeÌ„bring yâ— benefits of God This inuention although at the first sight it might séeme trim yet it agréeth not with Christs libertie For we must think vpon the benefits of God and our great ingratitude other most gréeuous sinnes not only fortie daies but also continally Further by this meanes they opened a most wide window to liue securely rechlye For if they once had performed fullye these fortie daies they thought that all the whole yeare after they might giue themselues wholy to all kinde of pleasures lusts For they referred the time of repentaunce to these fortie daies And although the elders had a Lent yet as Eusebius saith in his 5. booke and 24. Chapter it was left frée vnto all men For Ireneus after this manner intreated with Victor Bishop of Rome when he would have excommunicated the East Church because in the obseruing of Easter it agréed not with the Church of Rome What sayth he can we not liue at concord although they vse their owne cities as we vse ours for some fast in Lent two dayes some foure dayes some x. daies some fiftéene daies some twentie and other some forty dayes And yet is concord neuerthelesse kept in the Church Pet. Mar. vpon Iudic. fo 279. LEPER What the Leper signifieth THe Leper signifieth properly mans doctrine which spreadeth abrode like a canker And to be short all infection of vngodlynesse therefore must the Leuites giue diligent héede thereto for a little leauen sowreth all the whole lumpe of dowe T. M. ¶ He meaning the Priest shall iudge the plague to be cleane ¶ For it is not that contagious leper that infecteth but a kind of scurffe which maketh not the flesh rawe as the leprosie doth Geneua ¶ Of the leprosie in clothes which was vsed among the Iewes let them iudge This is euident that we in our time suffer ouer many leprosies in clothes T. M. ¶ The leprosie in houses is anye thing thereto perteining whereby the dweller might take anie harme in health of bodie in hurting of his goods or otherwise as if it stoode in an euill ayre T. M. If I send the plague of leprosie in an house c. This declareth that no plague nor punishment commeth to man without Gods prouidence and his sending Geneua How a Leper was knowne A leper had these fiue marks to be knowne by his garment was vpon him and cut in twaine his head vncouered his face mufled his dwelling from the companie of men proclaimed openly to be a leper and vncleane Hemmyng Of the leprosie that Christ healed The leprosie that Christ healed in S. Mathewes Gospell was not like the leprosie that is now but was a kinde thereof which was vncurable Geneua LESSE The meaning of this place following NOtwithstanding he that is lesse in the kingdome of heauen is greater then he ¶ Christ which humbled himselfe to the crosse was of lesse reputation in this world then Iohn Baptist was yet in the kingdome of heauen Christ was greater then hée Tindale The least of them that shall preach the Gospell in the new estate of Christes Church shall haue more knowledge then Iohn and their message shall be more excellent Geneua LETANIES What the Letanies are LEtanies are nothing else but humble praiers and supplications to God to procure his fauoâ—r and turne awaye his wrath and wer receiued long before procession came in place Some be called Minores the lesse some Maiores the greater The lesse were instituted by Mamartus Bishop of Vienna in the yeare of our Lord. 469. as Sigebertus sayth 02. 488. as Polichronicon reporteth The order of them was but a solempne assembly of people vnto prayer at such time as we call the rogation wéeke The cause was for earthquake and tempests and inuasion of wilde beasts which then did greatlye destroye the people The greater Letanie was deuised by Gregorie the Pope Anno. 592. When as the cause béeing lyke as before the superstition beganne to be more for by the reason of a great pestilence following a floud the Bishoppe by Ceremonies thought to appease the wrath of God and therefore made Septiformen Laetanian a seauenfold Letanie One of the clergie an other of the Monks one of men an other of their wiues One of maidens an other of widowes the last of poore and children together These people so distinct in the seauen orders shoulde come from seauen seuerall places and then it was thought they should be heard the sooner but in their Procession fourescore persons were striken with the plague to shewe howe well God was pleased with them Notwithstanding how thinges of a good deuotioâ— instituted in time doe growe to great abuse For what the order and solempnitie of them was we reade in the counsell of Mentz celebrated 813. yeares after Christ. The words of the decrée be these Placint nobis c. Our will is that the greate Letanie bée obserued of all Christians thrée daies And as our holye Fathers haue ordeined it not riding nor hauing precious garments on them but bare footed in Sackcloth an Ashes vnlesse infirmitie doe let Thus farre the Counsell LETTER What the Letter signifieth AVgustine in his third booke and. 5. Chapter De doctrina Christiana writeth that they sticke in the Letter which take the signes for the thinges and that which is figuratiuely spoken in the holy Scriptures they take it so as if it were spoken properlye And so lowe crope they on the ground that when they heare the name of the Sabboth they remember nothing but the seauenth day which was obserued of the Iewes Also when they heare of a Sacrifice they thinke vppon nothing but the sacrifices which were killed And though ther bée some seruitude tollerable yet hée calleth that a miserable seruitude when wée take the signes for the thinges wherein there is a greate offence committed in these dayes in the Sacrament of the Eucharist for howe manye shall a man finde which beholding the outwarde signes of the Sacrament calleth to memorye the death and passion of Christ whereof it is most certeine that they are signes or which thinketh within himselfe that the bodye and bloud of Christ is a spirituall meate for the soule through fayth euen as breade and wine are nourishmentes for the bodye Or which weigheth with himselfe the coniunction of the members of Christ betweene themselues and with the head These thinges are not regarded and they cleaue onelye to the sight of the signes and men thinke it is inough if they haue looked vppon bowed the knée and worshipped This to imbrace the Letter and not to giue eare vnto the sayde Augustine who in the place wée haue now cited and a little afterwarde most appertlye affirmeth that to eate the bodye of Christ and to drinke his bloud are figuratiue kinde of speaches So are the Iewes accused because they cleauing onely to the Letter and circumcision were transgrassers of the lawe Pet. Mar. vpon the Rom. fol. 49.
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
cause of his dissention But to whom it is more right that we should sticke to Clement and Ignatius of which the one was Saint Peters companion and the other was Saint Marke the Euangelists disciple or shall wée better beléeue Chrisostome which was so long a space after the Apostles time Thus farre Erasmus Of foure manner of Apostles Paule an Apostle not of men ¶ There be foure manner of Apostles or Messengers The first which were neither sent of men but by Iesus Christ and God the Father as was Esaie the Prophet and Paule himselfe The second of God but by man as Iosua was ordeined of God but by Moses which was a man The third sort are such as by fauour or monie to get yâ— roome of Ministers The 4. are false Apostles Apostles of whom S. Paule writeth on this wise such false Apostles do fashion them selues as though they were the Apostles of Christ dare saie This saith the Lord whereas the Lord hath not sent them Sir I. Cheeke How we are warned to take heede of false Apostles Such as saie they are Apostles and are not ¶ That is to saie such as bragge that they be sent of God to the ende they maie the easâ—ier beguile the rechlesse and simple sort And are not that is to wit no true Apostles but false teachers sent of themselues and not of God according as the Lord complaineth of the false prophets by his Prophet â—eremie 14. 14. Héere wée sée how Satan is wont to take vppon him the shape of an Angell of light according as Paule saith 2. Cor. 11. 14. After yâ— same manner doe his Ministers also when they vaunt themselues of the name of Apostles as for example Himmineus and Alexander 1. Ti. 1. 20. And also Philogus Hermogenes 2. Tim. 1. 15. and therfore doth Paule the Apostle also commend the â—aith and constancie of the Ephesians in that they gaue no place but rather stoutlie withstood the doctrine of the false Apostles Eph. 1. 15. Marl. vpon the Apoc. fol. 32. Of the Apostles traditions ¶ Looke Tradition AQâ—AR II. THese were heretikes which offered water in the Sacrament in stéede of wine August li. de haerel ARCHBISHOP How this name is approued POlidore Virgil. li. 4. de mâ—entoribus rerum cap. 12. saith that Clement in his booke intituled Compendiarum christiana religionis testifieth yâ— the Apostle Peter did in euery Prouince appoint one Archbishop whom all other Bishops of the same Prouencie should obey He saith also that the same Archbishop was called Primas Patriarcha and Metropolitanus In those daies saith Eusebius Iohn the Apostle Euangeliâ—â— whom yâ— Lord loued liued as yet in Asia which did gouerne the Churches there after he was returned out of yâ— I le from banishment after the death of Domitian a little after he saith yâ— he went being desired Ad vicina Gentium loca c. Unto the places of the Gentiles adioining partlie that he might appoint Bishops partlie that he might establish whole Churches partlie that he might by lot choose such into the charge as the holie ghost should assigne So that whether he had the name of Archbishop or no certaine it is that he had the gouernment and direction of the rest I. W. Cipriane speaking of the office of an Archbishop saith thus Neque enim aliunde haeroses aboâ—â—e c. Neither haue heresies or scismes risen of anie other occasion then of that that the Priest of God is not obeied neither one Priest for the time in the Church and one iudge for the time in the stéede of Christ thought vpon to whom if the whole brotherhood would be obedient according to Gods teaching no man would moue anie things against the Colledge of Priests Cornelius being Bishop of Rome and hauing excommunicated certaine notorious wicked men afterward being threatened and ill vsed at their hands Cipriane hearing therof wrote comfortablie vnto him and willed him in anie wise to procéed shewing further what sects and schismes ensueth in anie Prouince or Diocesse whereas the Bishops authoritie is despised For in these words he speaketh not of the vsurped authoritie of the Bishops of Rome ouer all Churches but against the insolencie of some which despising their Metropolitane or Archbishop did with their factiousnesse trouble the Church For hée would haue an Archbishop in euerie Prouince which shoulde beare the chiefe rule ouer the rest of the Clergie and so doe the godliest and best learned expound Cipriane I. W. fol. 354. Cipriane writing to one Florentius Pupianus speaking in his owne behalfe being Bishop of Carthage saith on this sort Vnde scismata c. From whence hath heresies and schismes sprong héeretofore and whereof spring they now but that the Bishop which is one and gouerneth the Church by the presumptuous disdaine of certaine is despised and a man preferred by Gods allowaunce is examined and iudged by vnworthie men For it is the chiefe and principall office of an Archbishop to kéepe vnitie in the Church to confound couetousnesse to redresse heresies schismes factions to sée that Bishoppes and all other of the Clergie which is vnder him to doe their duties c. I. Whitegift fol. 155. Caluine in his Institution saith on this sort that euerie Prouince had among their Bishops an Archbishop and that the Counsell of Nice did appoint Patriarches which should be in order and dignitie aboue Archbishops it was for the preseruation of discipline Therefore for this cause especiallie were those degrées appointed that if anie thing shoulde happen in anie particular Church which could not there be decided it might bée remooued to a Prouinciall Synode from whence there was no Appeale but vnto a generall Counsell This kinde of gouernement some called Hierarchiam an improper name and not vsed in the Scriptures For the spirite of GOD will not haue vs to dreame of Dominion and rule in gouernment of the Church But if omitting the name we shall consider the thing it selfe we shal find that these olde Bishops did not frame anie other kinde of gouernment in the Church from that which the Lord hath prescribed in his word ¶ Caluine héere mistiketh this name Hierarchia but he alloweth the name and authoritie of Patriarchs and Archbishops thinketh the gouernment of the church then vsed not to differ from that which God in his word prescribeth I. W. fol. 417. In the Ecclesiasticall estate we take not awaie the distinction of ordinarie degrées such as by the Scripture be appointed or by the Primatiue Church allowed as Patriarchs or Archbishops Bishops Ministers and Deacons for of these foure we especiall read as chiefe In which foure degrées as we graunt diuersitie of office so we admit the same also diuersitie of dignitie neither denieng that which is due to each degrée neither yet mainteining the ambition of any singular person for as we giue to the Minister place aboue the Deacon to the Bishop aboue
the Minister to the Archbishop aboue the Bishop so we sée no cause of inequalitie why one Minister should be aboue another Minister one Bishop in his degrée aboue another Bishop to deale in his diocesse or an Archbishop aboue another Archbishop And this is to kéepe an order dulie and truelie in the Church according to the true nature and definition of order by the authoritie of Augustine lib. de ciui Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio M. Fox ARCHONTICI THese were heretikes in Palestina which referred the creation of all things to mans powers They said that the Sabaoth was the God of the Iewes and that the Diuell was the sonne of the Sabaoth Epiphan haeres 40. August li. de haeres They denied the resurrectin of the bodie Eliote ARCHDEACON When the Archdeacons beganne THe Archdeacons began then to be created when the plentie of the goods required a new and more exact manner of disposing them albeit Hierom doth saie that it was euen in hiâ— age In their charge was the summe of their reuenewes possessions and store and the collection of the dailie offerings Whervpon Gregorie declareth to the Archdeacon of Salon that hée should be holden guiltie if anie of the goods of the Church perished either by his fraud or negligence But where as it was giuen to them to read the Gospell to the people to exhort them to praier whereas the power admitted to deliuer the Cup in the holie Supper that was rather done to garnish their office that they should execute it with more reuerence when by such signes they were admonished that it was no prophane Bailiwicke that they exercised but a spirituall function and dedicate to God Caluine 4. li. cha 4. Sect. 6. Damasus calleth Stephen an Archdeacon Hierom in his Epistle Ad Euagrium hath this name Archdeacon Sextus in his decrées saith that Laurence the Martir was an Archdeacon Sozomenus lib. 7. cap. 19. maketh mention of an Archdeacon reading the Scriptures and these be his words And this also is a strange thing in the Church of Alexandria whiles the Gospell are a reading the Bishop doth not rise vp which I heard of others This holie booke a Monke that is an Archdeacon readeth there in other places Deacons in manie places the Priests onelie but in principall Feasts Bishops Socrates in the seuenth booke of his Ecclesiasticall historie speaketh of one Timothie an Archdeacon I. W. Fol. 344. 345. ARKE What the Arke of couenaunt was THis was a Cofer or Chest made by Moses in the Desart fiue cubites in length and thrée in breadth wherein were put the Table of the olde Lawe and Rod of Moses and part of Manna It was made of strong wood and soote and couered as well within as without with fine golde And on the top were two Images of Angels Cherubins Cooper ¶ Tindale saith it was a Cofer or Chest as our Shrines saue it was flat And the example of ours was taken thereof Tindale fol. 11. What is meant by the Arke of the Testament And the Arke of his Testament was séene ¶ That is to saie Christ is now disclosed in the doctrine of his Gospell and in all the new Testament in whom all the treasures of wisdome and knowledge are bestowed Col. 2. 3. Who hath fulfilled the olde Testament and filled the new For Christ being man is the true Arke of the couenaunt because the whole fulnesse of the Godhead lieng inclosed in him as in an Arke or Chest dwelleth in him bodelie Col. 2. 9. At the beholding of whom God is become at one with vs. For God the Father hath set him foorth to be the attonement maker through faith by the meanes of his bloud Rom. 3. 25. In respect whereof he is also called the Attonement for our sinnes 1. Iohn 2. 2. Marl. vpon the Apoc. fol. 166. Of the Arke of Noe. The Arke of Noe was a great Uessell which God commaunded Noe to make that he his wife his thrée sonnes and their wiues might be preferued from the vniuersall floud the yeare of the world 1652. And before the Incarnation 2310. yeares The Uessell contained in length 300. Cubites Geometricall euerie Cubite containing as Saint Augustine saith sixe common cubites which is 9. foote And so it was in length two thousand seuen hundred foote And in déepenesse from the vpper decke to the bottome 30. Cubites which was 270. foote And the roofe ouer it was one Cubite which was 9. foote This Arke was not by mans power brought into the Sea but by the course of the waters rising vp it was borne away and rather by diuine prouidence then by mans policie it was gouerned from running to wracke And Noe began to build this Arke in the 533. yeare of his age and before the floud as Berosus saith 78. yeares Lanquet Grafton ARMAGEDDON The interpretation of this word WHich in Hebrue is called Armageddon ¶ In the Scriptures places take their names either of some notable aduenture or by some notable mischaunce As for example the Graues of lust in Nu. 11. 34. Meriboth or the waters of strife Nu. 20. 24. And other like in the Scriptures So also doth Armageddon by preuention in this place which maie be interpreted the Armie of wasting or slaughter representing euen by the vnluckie name of it what shall beâ—all at length to the armie of Antichrist Hierom whom Aurigallus followeth in his Hebrue places interpreteth Armageddon to be a certaine Mountaine where the Israelites wer wont to pitch their tents Other thinke rather that Armageddon should be called Gospell hill or the Hill of glad tidings or Apple hill or the Hill of choice fruits And trulie the Kings and Princes of the Earth haue none other quarrell to fight against the godlie but onelie for Christes Gospell wherevnto all power ought to bée subiect Mâ—lorate vpon the Apocalips fol. 233. ¶ Armageddon As if he would saie the craftinesse of destruction when as Kings and Princes shall warre against GOD but by the craft of Satan are brought to that place where they shall be destroied Geneua ARME What is to be vnderstood by the Arme of God THe Arme of God signifieth Christ of whome Ieremie 32. 21 writeth thus Thou hast brought the people of Israel out of the lande of Aegypt with a mightie hand and stretched out Arme. ¶ By the Arme we vnderstand the mightie power of GOD to saue for so Paule defineth the Gospell that it is the power and might of GOD to saluation Neither is there anie cause but that also by the Arme of GOD wée maie well vnderstande Christ for as euerie man by the Arme doeth all things that hée doeth So GOD by his woorde createth gouerneth and iustifieth and therefore his word which is Iesus Christ is called his Arme. Neither is this word Arme applied onelie to a man but also the long snout of an Elephant is called an hand or an arme for
that by that instrument he worketh manie things c. Pet. Mar. fol. 325. And his arme shall rule for him ¶ His power shal be sufficient without helpe of anie other and shall haue all meanes in himselfe to bring his will to passe Geneua ¶ Where the Lord saith he hath made bare his holie Arme is as much to saie as he is readie to smite his enimies and to deliuer his people Geneua Therefore mine owne Arme helped me ¶ God sheweth that he hath no néede of mans helpe for the deliueraunce of his and though men refuse to doe their dutie through negligence ingratitude yet he himselfe will deliuer his Church and punish the enimies Read Chap. 59. 10. Geneua ARMINIANS Of their hereticall and damnable opinions THese people were of the Countreie of Armenia and of late yeares christened but now they be subiect to the Turkes They in some things erred from the Church of the Latines and Greekes They haue one great Bishop whom they cal Catholicum They celebrate much like vnto our fashion They kéepe holie neither the Natiuitie of Christ nor his Baptime saieng he néeded not to be purged nor clensed of sin Also they tooke from all sacraments the vertue to confer grace They eftsoones baptise those that came from the Church of the Latines to them saieng that we be not of the Catholike faith but they They saie that no man maie be christened vnlesse he receiue the Sacrament of the Altar that Infants néed not to be baptised affirming that in them is no Originall sinne That the holie Ghost procéedeth of the Father and not of the Sonne That the Sacrament of the Altar maie not be consecrated of bread cleane without leauen Also in the consecration they put no water into the wine Moreouer they saie that the receiuing of the Sacrament profiteth onelie the bodie That when Christ descended into Hell he led with him all that wer there That Matrimonie is no Sacrament and may bée dissolued at the will of the man or woman That Christ did rise the Saterdaie after good Friday All these and other heresies are condempned by sundry generall counsailes and the consent of all Christendome Eliote ARRIVS Of his heresie and lamentable end ARrius borne in Libia yet a Priest of Alexandria hearing Alexander the Bishop intreating curiouslie of yâ— Trinitie thought verilie that he maintained the opinion of Sabellius set himselfe against the Bishop and said that the sonne of God had a beginning of essence that there was a time when he was not he said that God was not alwaies a Father that the sonne was not from euerlasting but had his beginning of nothing Béeing called before the Emperour he would subscribe to the Nicene counsell and sweare to His deceipt was to carrie in his bosome his hereticall opinion written in a péece of paper and when he came to the booke he would sweare yâ— he thought as he had written meaning in his bosome His end was lameÌ„table for comming from the Emperour after the oth he had taken with great pompe through the stréet of Constantinople he was taken with sodeine feare withall he felt a laske immediatlie he asked of them where there was anie house of office thither he went and voided his guts As manie as went by were wont to point at the place with the finger and saye in yonder Iakes died Arrius the heretike Socrates li. 1. cap. 3. 25. Epiphan Haeres 68. 69. ¶ About the yeare of our Lord. 499. Transamandus king of the Vandales in Afrike banished 220. Bishops for that they withstood and resisted the heresie of Arrius ¶ About the yeare of Christ. 522. Iustine the Emperour banished all the Bishops of the Arrians Maniches and other heretikes and indeuoured to restore againe the pure and sincere Christian faith But shortlie after he fearing of the power of Theodorich the king of the Ostrogothes permitted the Arrians to turne to their Churches ¶ About the yeare of our Lord. 591. Leonigildus king of Spaine slew his own sonne Hermogile because he would not consent to the heresie of Arrius Cooper Of the conâ—utation of the Arrians Looke Christ. ARROVVES What the Arrowes of the Almightie are FOr the Arrowes of the Almightie is in mée c. ¶ The Arrowes of the Almightie after some mens opinion are the sorenesse of his iudgement and his wrath After some other they are the trouble which the lawe moueth in the hearts of men while they therby are stirred to hate themselues so are healthfullie killed as it is said Psalme 38. 2. Some againe expound them to be the crosse of miserie and wretchednesse wherein God had now wrapped him For the Saints saie they receiue their crosse of the hand of God The same wil that this sentence be an increasing and amplifieng of that which his aduersarie had fierslie laide against him Eliphas in the beginning of the fourth Chapter had said that the plague was come vpon him had touched him With this say they meteth he now Beholde it not onelie toucheth mée but woundeth mée with Arrows and those venoumed with venome haply with the gall of Dragons with which touching both my bloud waxed wood and all my spirit is suppled vp Moreouer God hath not onelye throwne these dartes vppon mée but also his dreadfull feares that is whatsoeuer hée hath that is terrible laieth he on mée T. M. How Arrowes are sometimes taken â—or thunder and lightnings Then he sent his Arrowes that is to saie his lightninges and scattered them Read Psalme 77. 17. Geneua How they are sometimes taken for sicknesse For thine Arrowes haue light vppon mée ¶ Thy sicknesse where with thou hast visited mée Geneua ASIA What Asia is ASia is one of the three parts of the world conteining Asia the lesse Lidia Caria Bithâ—â—â—a Galatia Capadocia Armenia Cilicia Sarmatia Assiria Arabia Persia Hircania Media the two Indies with manie mo as Ptolome describeth in his twelue Tables Cooper Of whom Asia was first possessed Sem the first sonne of Noe Prince of Asia called also of some Melchisedech a iust and peaceable King a Priest of Almightie God from whome Christ liniallie descended possessed Asia with his children For of Elam came first the Persians of Assur the Assirians of Arphaxat the Chaldeans of Lud the Lidians and of Aram the Sirians Grafton ASKING The manner of asking of God THis saith Dauid Kimhi was the manner of asking of God Hée which would enquire concerning anie publike affaire or otherwise of anie weightie matter came vnto the Priest and hée putting on an Ephod stoode before the Arke of the Lord. In the Ephod or in the brest plate were 12. precious stones wherein were written the name of the twelue Tribes And there were also set the names of Abraham Isaac and Iacob And in those stones were all the letters of the Alphabet The asker ought to turne his face vnto the Priest and to aske not in déede so apertlie that his
gréene colour betokening those faithfull persons which of Christian compassion hath dolorouslie lamented the fall of their bretheren Of this godlie nature was Steuen which praied for them that stoned him to death So was afore his time Samuel which mourned for Saule when he saw him cast out of the Lords fauour Bale vpon the Apoc. fol. 100. Berillus the Bishop of a Towne in Arabia named Bustra taught that Christ neither was before his carnall natiuitie nor had anie proper diuinitie but onelie the Deitie of God the father dwelling in him whom Origen confounded and brought againe to the vnitie of the Church Eusebius li. 6. Chap. 32. BEAST Of the beast that came out of the bottomlesse pitte THe Beast that came out of yâ— bottomlesse pit shal make war ¶ This Beast that is to saie Antichrist is said to come out of the bottomlesse pit because that being ingendred of the Diuell and starting out of the innermost dungeon of hell hee is mounted vp so hie in pride that like as the Giaunts went about in old time to driue their Iupiter out of heauen as the Fables report euen so séemeth he to be desirous to thrust Christ the King of all Kings from his Kingdome following the footesteps of his father Satan who hath bene a murtherer from the beginning and abode not in the truth Marl. vpon the Apoc. fol. 154. Of the beast that rose out of the Sea I sawe a Beast rise out of the Sea hauing 7. heads c. ¶ By the 7. heads he meaneth Rome because it was first gouerned by seauen Kings or Emperours after Nero and also is compassed about with seauen Mountaines Geneua ¶ This Beast is the Kingdome of Rome The Cat of the mountaine is the errours and blasphemous vices of the whole world gotten in battell The Beares feete Tyrannie The mouth of the Lion is spoilefull and gréedie to deuoure wounded by insurrections and ciuill warre vntill Dominion and gouernaunce came in one mans hande This other Beast that commeth out of the earth is the pompe of the Romish Bishop He pretendeth to be a Lambe This is the second Kingdome of Rome S. I. Cheeke How the number of the beast noteth the Popes comming Count the number of the Beast for it is the number of a man ¶ Number of a man that is such as maie be vnderstood by mans reason For about 666. yeares after this Reuelation the Pope or Antichrist beganne to bée manifest in the world for these Charâ—cters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfie 666. and this number is gathered of the small number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the whole make 666. and signifieth Latinus or Latin which noteth the Pope or Antichrist who vseth in all things the Latin tongue and in respect thereof he contemneth the Hebrue and Greeke wherein the word of God was first and best written and because Italy in olde time was called Latinum the Italians are called Latini so that héereby he noteth of what Countrey chieflie he should comeâ— Geneua Of the beast the woman sate on I sawe a woman sit vpon a Scarlet coloured Beast c. ¶ The Beast signifieth the auncient Rome The Woman that sitteth thereon newe Rome which is the Papistrie whose crueltie and bloudshedding is declared by Scarlet Geneua ¶ Looke Woman Of the miraculous comming of the beasts into the Arke of Noe. When Noe with his wife and thrée sonnes with their wiues entred into the Arke sodeinlie there came together to him beasts of all kinds not brought thether by man but euen by the miracle of God Neither did Noe take them but suffered them as they came to enter neither came anie moe of vncleane beasts then two a male and a female And of cleane beastes 7. foure Males and thrée females of which one male was reserued for Sacrifice after the floud the residue were kept for generation Lanquet ¶ God compelled them to present themselues to Noe as they did before to Adam Gen. 2. 19. when he gaue them names Geneua Of the beast called Booz The propertie of this Beast is when he is pursued with hunters and hounds not to defend himselfe with his hornes but hauing a long bagge hanging downe vnder his chinne wherein is gathered much water he defendeth himselfe therewith For in his running and chasing the water in the bag then wareth so scalding hot that when he casteth it vpon the houndes that followe him it scaldeth and burneth them so sore that they are forced to giue ouer their suite Policro li. â— fol. 26. Of foure sorts of beasts Whatsoeuer parteth the hoofe c. He noteth foure sorts of Beasts Some chewe the Cud onelie and some onelie haue the foote clouen Other neither chewe the Cud nor haue the foote clouen The fourth both chewe the Cud haue the hoofe clouen The last maie be eaten Geneua BETHEL Of the scituation of Bethel BEthel is a place famous both for praise and dispraise viiâ— miles from Hierusalem on the right hand as one iourneith from Hierusalem to Sichar or Naples because of the golden Calfe which king leroboam set vp 3. Reg. 12. 29. The Iewes of contempt called it Bethauen that is the house of an Idoll whereas Iacob gaue it the name of the house of God Gen. 28. 17. How Bethel is both the name of a citie and of a mount That goeth out from Bethel to Luz ¶ Luz is thought to bée a citie at the end of mount Bethel which is also named Bethel Gen. 28. 19. And so Bethel is both the name of a Citie and of a mount The Bible note How Bethel and Bethauen are not both one Which is beside Bethauen on the East side of Bethel ¶ Héere it appeareth that Bethel and Bethauen were two places not both one Although Bethel were after turned into Bethauen when the right seruice of God was turned into luore and to Idolatrie 1. Reg. 13. 6. Ose. 5. 8. Bethel that before was called the house of God after that Ieroboams calues were set vp in it was called Bethauen that is to saie a house vnprofitable and the house of an Idoll Hierom. in Ose. li. 1. Cap. 4 How Bethel is taken in this place following And came vp to Bethel ¶ Bethel inâ— this place is not the name of a citie but is taken for the house of God and signifieth a place where the Arke of the couenant remained Pet. Mar. vpon Iudic. fol. 269. Of two Bethels The same is Bethel ¶ Which was in the Tribe of Ephra iâ— an other Bethel was in the Tribe of Beniamin Geneua Of the finding of Iacob in Bethel He found him in Bethel and there he spake with vs. ¶ He found Iacob as he laie sléeping in Bethel Gen. 28. 12. and spake with him there that the fruit of that speach apperteined to the whole bodie of the people whereof we are Geneua Of the peoples worshipping at Bethel and other places Come
spoken of in the same that in the flame they felt no heate and in the fire they felt no consumption And I constantlie beléeue that howsoeuer the stubble of this my bodie shall be wasted by it yet my soule spirit shall be purged thereby A paine for a time whereon nowithstanding followeth ioie vnspeakable And he much intreated of this place of Scripture Noli timere c. Feare not for I haue redéemed thée and called thée by name Thou art mine owne when thou goest through the water I will bée with thée and the strong floud shall not ouerthrow thée when thou walkest in the fire it shall not burne thée and the flame shall not kindle vpon thée for I am the Lord thy God the holie one of Israel Which he did most comfortablie intreat off as well in respect of himselfe as appling it to the perticular vse of his friendes there present Of whom some tooke such swéet fruit therein that they caused the whole sayd sentence to be faire written in tables and some in their bookes the comfort whereof in diuerse of them was neuer taken from them to their dieng daie In the booke of Mar. fol 1131. His aunswere to a proude Papist BIlney béeing demaunded in dirision by a proud Papist when hée went to his death whie hée wrought no Myraâ—les béeing so holy a man as he was accompted aunswered with milde voice and countenance God onely sayd he worketh myracles wonders he it is that hath wrought this one wonder in your eies that I being wroÌ„gfullie accused falslie belied opprobriouslie and spitefullie handled imprisonned buffeted and condmned to the fire yet hitherto haue I not once opened my mouth with one ill word against anie of you This passeth the worke of nature and is therefore the manifest miracle of God who will by my suffering and death be glorified and haue his truth enhaunced Of the Bill of diuorcement ¶ Looke Diuorcement BINDING AND LOOSING What is meant heereby TO binde and loose is to preach the lawe of God and the Gospel or promises as thou maist sée in the third chapter of the second epistle to the Corinthians wher Paule calleth the preaching of the lawe the ministration of death and damnation and the preaching of the promises the ministring of the spirit and of righteousnesse For when the lawe is preached al men are found sinners and therefore dampned And when the Gospell of glad tidings are preached then are all that repent and beléeue found righteous in Christ c. Tindale fol. 150. Whatsoeuer ye binde on earth c. ¶ That is whatsoeuer ye condemne by my word in earth the same is condempned in heauen And that ye allow by my word in earth is allowed in heauen Tindale In the. 16. Chapter verse 19. he meant this of doctrine and héere of Ecclesiasticall discipline which dependeth of the doctrine Geneua ¶ To binde is to banish the stifnecked and vnrepentant sinner from the congregation of the Saints to loose is when he repenteth and submitteth himselfe to receiue him againe into the fellowship of the elect and chosen people of God Sir I. Chee ¶ God in promising men the forgiuenesse of their sinnes giueth charge and commission to the ministers of his worde to drawe them from death according as it is expreslie saide that the keies of the kingdome of heauen are coÌ„mitted so those which preach the gospell to what end To forgiue sinnes not of their owne authoritie but to the intent that the wretched man bée the better assured of their saluation and not doubt but God receiueth them to mercie Cal. â—pon Iob. fol. 592. BISHOP What a Bishop and his office is IF a man couet the office of a Bishoppe he desireth a good worke c. ¶ Bishop is as much to say as séer to or an ouer séer Which when he desireth to féede Christs flocke with the foode of health that is with his holie word as the Bishops did in Paules time desireth a good work and the verie office of a Bishop But he that desireth honour gapeth for lucre thirsteth great rentes séeketh preheminence pompe dominion coueteth abundance of al things without want rest and hearts ease castles parkes Lordships Earledomes c. desireth not a worke much lesse a good worke and is nothing lesse then a Bishop as Saint Paule héere vnderstandeth a Bishop Tind How Bishops were chosen In choosing of Bishops the people had their libertie long preserued that none should be thrust in that were not accepted of all This therfore was forbidden in the counsell at Antioch that none should be thrust in to them against their wil Which thing also Leo the first doth diligentlie confirme Héerevpon came these saiengs Let him be chosen whom the Clergie and the people or the greater number shal require Againe let him that shall beare the rule ouer all be chosen of all For it must needs be the he that is made a ruler being vnknowne and not examined is thrust in by violence Againe let him be chosen by the Clarks and desired by the people and let him be consecrate by them of that prouince with the iudgemeÌ„t of the Metropolitane The holy Fathers tooke so great héed that the libertie of the people should by no meanes be diminished that when the generall Synode gathered together at Constantinople did ordeine Nectarius they would not doe it without the allowance of the whole Clergy and people As they testified by thrée Epistles to the Synode at Rome Therfore when anie Bishop did appoint a successor to himselfeâ— it was none otherwise stablished vnlesse yâ— who le people did confirme it Whereof you haue not onely an example but also yâ— verie forme in Augustine in the naming of Gradius And Theodorâ—te when he reheraseth that Peter was named by Athanasius to bée his successor by by addeth yâ— the elders of Priests confirmed it the magistrate nobility the people approued it with their allowing shoute Caluine in his insti 4. â— Chap. 4. Sect. 11. Of the ordination of Bishops and Ministers The ordination of Bishops hath nothing proper or peculiar besides fruits commodities that necessarilie depend therof for it is the decrée of the Lord that of them to whome they minister the secrets and mysteries of the heauenlie life they receiue the things that belong to the necessarie vses and maintenaunce of this lyfe As Saint Paule plainlie proueth to the Corinthians 1. Chapter 9. from the. 4. verse to the. 15. And the 1. to Timothie 5. 17. 18. And to the Gal. 6. 6. which thing also Christ teacheth Mat. 10. 10. Luke 10. 17. So the this is the iust right lawe of God that the Bishoppes or ministers are to bée mainteined of the Churches and such a measure is to be kept the they be neither pressed with ouer great néed nor runne riot with too much excesse for in either of them a regard is to bée had to the calling of a
the poore and sicke Geneua The Bishops oth to the Pope â— N. elect Bishop of N. from this time forth will be faithfull and obedient to blessed Peter and to the holie Apostolique Church of Rome and to our Lord N. the Pope and to his successours entring canoniallie The Counsell which they shall commit vnto mée by themselues messengers or by their letters to their hinderaunce I will not willinglie disclose to any man I will be an helper vnto them to reteine and defende against all men the Popedome of Rome the roialtie of Saint Peter I will doe my endeauour to kéepe defend increase and inlarge the rights honors priuiledges authoritie of the Church of Rome of our Lord the Pope of his foresaid successours Neither wil I be in counsell practise or treatie wherin shal be imagined against our Lord the Pope himselfe or the same Church of Rome any sinister or preiudicial matter to their persons right honor state or power And if I shall vderstand such things to be imagined or procured by anie I wil hinder the same as much as lieth in me with as much spéed as conuenientlie I maie I wil signifie the same vnto our said Lord or to some other by whom it maie come to his knowledge The rules of the holie Fathers the decrées ordinaunces sentences dispositions reseruations prouisions commaundements Apostolica I will obserue with my whole might and cause them to be obserued of other Heretikes scismatikes and rebells against our Lord the Pope I will persecute and to my abilitie fight against Héere is not one word of the Gospell neither yet of Christ. Bullinger How by meanes of this oth certeine Bishops rebelled heere at home against their owne Prince About the yeare of Christ. 1102. Ranulph Bishop of Durham excited Robert Curtâ—eise Duke of Normandie to warre vpon his brother Henrie the first who fauoured nothing the vsurped power of the Bishop of Rome for the crowne of England who assembled a strong armie and landed at Portsmouth But by meditation peace was made on this condition that Henrie should paie 3000. marks yearlie to Duke Robert ¶ About the yeare of our Lord. 1106. Anselme the Bishop of Canterburie by whose meanes the Priestes of England were constrained to forgo their wiues stroue with Henrie the first for the inuestitute of Bishops and giuing of benefices ¶ About the yeare of our Lord. 1164. Thomas Becket Bishop of Canterburie stroue with king Henrie the second for the liberties of the holie Church as he called them ¶ About the yeare of our Lord. 1045. in the seauenth yeare of king Henrie the fourth sir Richard Scrupe Archbishoppe of Yorke and diuerse other of the house of the Lord Mumbrey for grudge they bare to king Henrie gathered to them a great power of Scots and Northumbers intending to haue deposed him from all kinglie authoritie but he had knowledge thereof and made against them in so spéedie wise that he came vpon them vnwares and taking the said Bishoppe with his Alies commaunded them to be beheaded at Yorke Cooper BLASPHEMIE What blasphemie is BLasphemie is to withstand the truth which a man knoweth as did the Pharises attributing the works of Christ vnto the diuell Tindale ¶ To blaspheme signifieth among the diuines to speak wickedlie and among the more eloquent Grecians to slaunder Beza vpon Mat. 9. 3. But for thy blasphemie ¶ The name of blasphemie the which prophane writers vse generallie for euerie kinde of reproch the Scripture referreth vnto God when his maiestie and his glorie is defaced And there are two sortes of blasphemie as either when God is robbed of his proper honour as if so bée a man should arrogate yâ— vnto himselfe which is proper to God or els when anie thing is attributed and giuen to him which his nature will not beare Therfore they call Christ a sacrilegious blasphemous person because hée béeing a mortal man vsurped to himselfe diuine honour And this was a true definition of blasphemie if so bée Christ had bene nothing more then a man Onelie they sinne in this that they refuse to beholde the diuinitie which was euident to be seene in his myracles Marl. vpon Iohn fol. 389. ¶ Blasphemie is to attribute that thing vnto a creature which is proper or peculiar to God as to forgiue sinnes is proper vnto God who saith by the Prophet Esay I am I am hée that wipeth awaie thine iniquities for mine own name sake c. Of this place the Scribes Pharises argued that Christ was a blasphemer because he tooke vpon him to forgiue sins which no doubt had bene a true argument if Christ had bene like vnto the Scribes that is to wit if he had ben méere man and not God also c. What blasphemie of the holie spirit is Blasphemie of the holie spirit is when men sée and knowe the open manifest truth of God his word their conscience being fullie certified therof And yet notwithstanding wil raile vpon it and persecute it to the vttermost of their power saieng it is of the diuell and not of God which sinne shall neuer bée forgiuen Tindale ¶ Looke Sinne against the holie Ghost BLESSE What it is to blesse and who be blessed To blesse God is to giue him praise and thanks for his benefites ¶ To blesse a king or a Prince is to thanke him for his kindnesse and to praie to God that he may long raigne to the laude of God and wealth of his Commons ¶ To blesse a mans neighbour is to praie for him and to doe him good ¶ To blesse my bread meat is to giue God thanks for it To blesse my selfe is to giue God thanks for his great benefites that I haue receiued of him to praie to God of his infinit goodnesse he wil increase those gifts yâ— he hath giuen mée vnto his laude and praise and as touching this flesh to fulfill his will in it not to spare it but to scourge cut and burne it onelie that it maie be to his honour glorie This is the forme of blessing and not to wagge two fingers ouer vs. I. Frith To blesse in the Hebrue manner of speach is nothing else but to with an happie successe and to desire good things for him As Symeon when he blessed Christ and his parents shewed by his affection that he wished well to the kingdome of their new king Hemmyng ¶ The word blesse when we talke of men signifieth among the Hebrues to with well when it is referred to God it betokeneth as much as to giue a man good fortune as they terme it or to enrich him abundantlie with all good thinges For in as much as Gods fauour is workfull his blessing bringeth foorth of it self abundance of al good things Cal. in the. 5. Psal. verse 12 To blesse is to speake well professe well liue well S. Augustine saith I will blesse the Lord in all
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
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
euen in this that thou hast not gone awaie confessed that thou art one of the number of them at the least thou doest not partake had it not bâ—ne better that thou hadst not bâ—ne present Thou wilt saie I am vnworthie therefore neither wast thou worthie of the Communion of praier which is a preparing to the receiuing of the holie mysterie Cal. in his Insti 4. li. cap. 17. Sect. 45. How the Sacrament at the Communion ought to be receiued in both kindes WE haue found saith Gelasius that some receiuing onely the portion of the holie bodie doe abstaine from the Cup let them without doubt because they séeme to be bound with I wot not what supersticion either receiue the Sacraments whole for the deuiding of this mysterie is not committed without great sacriledge Cal. in his Inst. 4. b. cap. 17. sect 49. Reasons made of the Catholikes to proue a Communion in one kinde Aunswered 1. Reason Christ brake bread to his Disciples in Emaus and vanished out of their sight before he tooke the Cup blessed it Of which place they gather yâ— the communion was ministred in one kinde Aunswere S. Augustine Gregorie Iulianus Dionisius Lyra Winford with others saie it was not the Sacrament but the breaking of bread there was hospitalitie and enterteining of strangers Their words be these First S. Augustine saith because they were giuen to hospitalitie they knewe him in breaking of the bread whom they knewe not in the expounding of the Scriptures Gregorie saith they laie the table and set foorth bread and meate and God who they knewe not in the expounding of the Scriptures they knew in breaking of bread Dionisius He tooke bread and blessed it but he turned it not into his bodie as he did at his Supper but onelie as the manner is to saie grace or to blesse the meate Antonius Iulianus He tooke bread blessed it brake it and gaue it to them as his manner was before his passion Lyra saith They knewe him for that he brake the bread so euen as if it had bene cut with a knife Winford It cannot be gathered saith he neither by the texte of S. Luke nor by the Glose nor by the auntient Doctours that the bread that Christ brake after his resurrection was the consecrate or sacramentall bread therfore I saiâ— that foolishlie by consequence that falselie he alledgeth S. Augustin to his purpose Thus by these authorities it is proued not to be the sacrament In the text ther is no mention made of consecration neither yet yâ— either Christ himself or the Apostles did eate the bread 2. Reason The breaking of bread in the 27. of the Acts of the Apostles by S. Paule they affirme to be the Sacrament Aunswere If S. Paule gaue the Sacrament being at that time in perill of shipwracke he gaue it onelie to Infidels that knew not Christ. And Chrisostome enlarging S. Pauls words saith thus I praie you take some sustenaunce it is behouefull that ye so do yâ— is to saie take some meate lest perhaps ye die for hunger 3. Reason Egesippus witnesseth of S. Iames that he neuer drank wine but at our Lords Supper Aunswere S. Hierom saith that S. Iames continued Bishop in Hierusalem the space of 30. yeares vntill the seauenth yeare of Nero. If it then be true that Egesippus writeth of S. Iames that he neuer dranke wine but at our Lords Supper then it must néeds follow yâ— being bishop in Hierusalem the space of 30. yeres he neuer said Masse or els consecrated in one kinde which thing by Gelasius is counted Sacriledge 4. Reason Melciades Bishop of Rome ordeined that sundrie Hoasts should be consecrated and sent abroad among the Churches Parishes that Christen folkes should not be frauded of the holie Sacrament whereof they doe gather a Communion in one kinde because the wine could not be so conuenientlie caried Aunswere Whereas the maintainers of the Communion in one kind make so great a matter of the carieng of the wine defrauding the people of one kinde of Christs institution marke this that followeth S. Hierom writing of Exuperius Bishop of Tholouse in Fraunce saith thus There was no man richer then he that caried the Lords bodie in a wicker basket and his bloud in a glasse Also Iustâ—us Martir declaring the order of his Church in his tune saith thus Of the things that be consecrate that is the bread water and wine euerie man taketh part the same things are deliuered to the deacons to be caried vnto them that be awaie Héere ye sée it was a common vsage in those daies to carie the Sacrament in both kindes 5. Reason The Councell of Nice decréed that in the Church where neither Bishoppes nor Priests were present the Deacons themselues bring foorth and eate the holie Communion which cannot be referred saie they to the forme of wine for cause of sowring and corruption if it be long kept Aunswere Rufinus writeth in this sort In the presence of the priests let not the Deacons deuide or minister the Sacrament but onlie serue the Priests in their office But if there be no Priest present then let it be lawfull for the Deacon to minister Héere is no mention made of these words Let them bring it foorth themselues and eate Which wordes in verie déede is neither found in the Gréeke nor in the decrees nor in the former ediction of the Councell nor yet alledged by Gracian Therefore the meaning of the Counsell of Nice is not that the Deacons shall goe to the Pix and take the Sacrament reserued and eate it But in the absence of the Priest they might consecrate the holie mysteries and deliuer the same vnto the people as maie be gathered by the words of Rufinus before rehearsed 6. Reason Women receiued the Sacrament in a linnen cloth Tertulians wife receiued it at home before meate S. Cipriane saith a woman kept it at home in a chest These examples they alledge to proue that the people receiue the Sacrament in one kinde and not in both Aunswere That women and other kept the Sacrament and caried it about them and that in both kindes is manifestlie proued by these Authorities following Gregorie Nazianzene writing of his Sister Gorgonia saith thus If hir hand had laied vp anie token of the pretious bodie and of the bloud mingling it with hir teares c. Héere hée saith shée had laied vp both parts Againe Amphilochius saith that a certeine Iewe came and receiued among the faithfull and priuelie caried part of either home with him how or wherein it is not written Truly the thrée examples aboue rehearsed are nothing els but méere abuses of the Sacrament and therefore as it appeareth by Saint Cipriane God shewed himselfe by myracle to be offended with it fraieng the woman that so had kept it with a flame of fire And it was decréed in the Councell holdon at Cesarea Augusta in Spaine that if a man receiued the Sacrament and eate not the
they which haue bene greate and gréeuous sinners then they beginne to singe the swéete song of the Signet then they crie confesse openly their sinnes their naughtie doings their malice against their innocent brother They are not ashamed of anie thing that maie saue their soules and turne to the glorie of God The second confession is made but seldome the moreâ— is the pitie but ought to be made vnto man and that verie oft euen so oft as one christen man offendeth an other but vnderstand ye of the offence giuen and not taken For of them that be offended without a cause they must be made at one againe without amends And as Christ said to the Pharesies Sinite illos quia ceci sunt duces cecorum If the offender bee gréeued with the preacher or with the magistrate neither the preacher nor the magistrate in that case is bound to reconcile or confesse himselfe to his brother whome he hath offended with true seruing of God and so in such like But in all other cases where we hurt our brother by our déed or word we must harken to obeie the voice of Christ Sâ—fâ—ater tuus aliqui aduersus te c. In all such cases wée must followe the counsell of S. Iames Confitemini alter alterum peccata vestra orate pro inuicem vt saluemini Confesse reconcile your selues one to another and doe praie one for an other that ye maie be saued Both these kinds of confession made vnto man whether it bée the open confession or secrete confession betwixt neighbour and neighbour bée verie godlye wholesome and proâ—able The third conditionâ— which commonlie is called Auricular confession after the opinion of that great learned Lawier Gracianus by whose studie the booke of the Canon lawe called the Decrées was madeâ— a man that liued about a 400â— yeares a goe was deuised and ordeined by godlie Bishoppes to make the people the more afraide and ashamed of their sinnes The deuise was good and godlie Neuerthelesse this constitution and ordinaunce was neuer begunne nor receiued in the vniuersall Church but onelie in this our Occidentall Church The Gréekes and Orientall Church were euer frée from this secret confession wherefore wée must néedes graunt that this confession was without Gods owne making from the beginning but onely deuised by good Fathers and godly Bishoppes for to bring the laye and vnlearned people to the more feare of GOD and knowledge of their duetie vnto him and to their neighbour And for the better performaunce of this their purpose they ordeined that hée that shoulde heare anie mans confession shoulde haue these foure properties First to bée a man of honest and godlye conuersation Second a secrete kéeper no babler nor talker Thirdly a wise discrete man and fourthlye a man learned in Gods lawes This was wonderfully godlie begunne and prospered well and did much good Till it chaâ—mced at the Citie of Constantinople in the dayes of a Bishoppe called Nectarius the next Bishoppe there before Saint Iohnâ— Chrisostome that a certeine noble woman of bloude and faire of skinne and bone which had beene there in the Church of Constantinople commaunded by the Priest that had heard her confession to resort dailie to the Church for a certeine space there to watch in fasting and praier This Priest intended well he thought that such an enteraâ—ce and beginning of a new life should haue done that lady good which by subtiltie of the diuell wickednesse of man turned cleane contrarie as thus A certeine Deacon of that church fell in familiaritie with that woman more then godlinesse honestie required To be short he laie with her did stuprate her The matter was tried and confessed where vppon a great outcrie wondâ—â—ment was made against the Deacons Priests of Constantinopleâ— insomuch Nectarius the Bishop deposed the Deacon from ministrie for a quieting of the people and stopping of their months commaunded confession to bée frée and at euerie mans libertie whether he would be confessed or no. Thus for a while confession was left till within processe of few yeares carnall libertie and licentious liuing had so much ouer whelmed the worlde that the Fathers of the Occidentall Church for the greate loue they did beare vnto the people thought themselues bounde to restore confession againe but without anie scrupulus burden of impossible enumeration of sinnes without the opinion of dampnation to hang ouer their heads which had not bene confessed but tooke and vsed it as a meane to giue good counsell vnto the ignorant people Thus it continued manie years in the Occidentall Church whereby the people were brought to great amendement of lyfe by the true searching of their consciences and againe to greate knowledge of God through the godlye counsell that was then giuen them by the learned Fathers and godlie Counsellers manie men that were robbed and wronged by that meanes had their goods and good name restored to them againe All this was done so long as the olde Canon was obserued that is no man to heare confession except he had the foure properties aforesaid so long this discipline was had in great estimation and did much good But after that wicked Rome with dispensations had in the stéed of learning nourished ignoraunce for diligence slouth and idlenesse for wisdome and wise counsailers lowtish lobbes and ignoraunt dawes In stéede of good counsaile and amendement of lyfe had clogged the consciences of men with enumeration of sins with manie moe like inconueniences almightie God the louer of truth the spouse of his Church hath stirred vppe in euerie Realme learned men to inueigh against these abuses So that now we are left frée againe euerie man to confesse or not to confesse as shall séeme to him good and most for his owne comfort Thus ye sée what beginning this secret or auricular confession had what increase at the last what decrease againe Ric. Turnâ—r Sozomenus reporteth that this constitution of Bishops was diligentlie kept in the west Churches but speciallie at Rome Whereby he sheweth that it was no vniuersall ordinaunce of all Churches But he saith that there was one of the Priestes peculiarlie appointed to serue for this office Whereby he doth sufficientlie confute that which these men doe falsely say of the keies giueÌ„ for this vse vniuersallie to the whole order of Priesthoode For it was not the common office of all Priests but the speciall dutie of some one that was chosen thervnto by the Bishop The same is he whom at this daie in all Cathedrall churches they call Penitentiari the examiner of hainous offences and such whereof the punishment perteineth to good example Then hée saith immediatlie after yâ— this was also the manner at Constantinople till a certeine woman faining yâ— shée came to confession was found so to haue couloured vnder that pretence the vnhonest companie that shée vsed with a certeine Deacon For this act Nectarius a man notable in
holinesse and learning Bishoppe of that Church tooke awaie that custome of confessing Héere let these asses lift vp their eares If auricular confession were the lawe of God how durst Nectarius repell and destroie it Will they accuse for an heretike and scismatike Nectarius a holie man of God allowed by the consenting voice of all the olde Fathers But by the same sentence they must condempne the Church of Constantinople in which Sozomenus affirmeth that the manner of confessing was not onelie lette slippe for a time but also discontinued euen til within time of his remembraunce Yea let them condemne of apostacie not onelie the Church of Constantinople but also all the East Churches which haue neglected that lawe which if they saie true is inuiolable and commaunded to all Christians Cal. 3. b. chap. 4. Sect. 7. A Monks opinion of confession In the daies of king Henrie the fourth there was a Monke of Feuersam which men called Moredome that preached at Canterburie at the crosse within Christs church Abbeie and saide thus of confession That as through the suggestion of the fiend without counsell of anie other bodie of themselues manie men and women can imagin and finde meanes waies inough to come to pride to theft to lecherie and to other diuerse vices In contrariwise this Monke saide Since the Lord God is more readie to forgiue sinnes then the fiend is or maye bée of power to moue anie bodie to sinne then whosoeuer will shame and sorrow heartelie for their sinnes knowledgeing them faithfullie to GOD amending them after their power and cunning without counsell of anie other bodie then of God and himselfe through the grace of GOD all such men and women maie finde sufficient meanes to come to Gods mercie and so to be cleane assoiled of all their sinnes Booke of Mar. fol. 645. CONFIRMATION What confirmation was COnfirmation was that Ceremonie which the Apostles did vse when they laide their handes vpon those which receiued the holy Ghost after they were baptised of them and was likewise ordeined by the auncient Fathers For the Bishoppes doe vse vppon those children which were baptised in their infancie and were afterwarde instructed a newe in Christes religion when they came to bée younge men that they might in their owne person and with their owne tongue allowe and confesse their faith publiklie F. N. B. the Italian This was the matter saith hée in times past that the children of christians should bée sette before the Bishop after they were come to yeares of discreation that they might perfourme that which was required of them that béeing of age did offer themselues to Baptime For these sate amonge the Cathecumeni vntill béeing rightlye instructed in the mysteries of faith they were able to vtter a confession of their faith before the Bishoppe and the people The infants therefore that were baptised because then they made no confession of faith in the Church at the ende of thei◠childehoode or in the beginning of their youth they were againe presented of their parents and were examined of the Bishoppe according to a certeine and common forme of a Catechisme And to the intent that this action which otherwise ought of right to bée graue and holie might haue the greater reuerence and estimation there was added also a ceremonie of laieng of handes so the childe was dismissed his faith being approued with a solempne blessing The auncient Fathers make often mention of this order Pope Leo. If anie man returne from heretiks let him not againe bée baptised but let the vertue of the spirit which was wanting be giuen vnto him by the laieng on of the Bishops hands Héere our aduersaries will crie that it is rightlie called a Sacrament where the holye Ghost is giuen But Leo himself doth in an other place expound what he meaneth by these words He that is baptised saith he of heretiks let him not be rebaptised but let him be confirmed with the inuocation of the holy Ghost by the imposition of hands because he receiued onely the forme of baptime without sanctification Although I doe not denie that Hierome is somewhat héerein deceiued that he saith that it is an Apostolicall obseruation yet he is most farre from these mens follies And he mitigateth it when hée sayth that this blessing was graunted onelye to the Bishoppe rather for the honour of Priesthood then by the necessitie of the lawe Wherefore such an imposition of hands which is simplie in stead of a blessing I commend and would wish it were at these dayes restored to the pure vse Cal. in his insti In the fift Sect of his fourth booke Caluine writeth thus But the latter age hath counterfet confirmation in stead of a Sacrament of God the thing it selfe béeing almost quite blotted out They feine this to bee the vertue of confirmation to giue the holye Ghost vnto the increase of grace which was giuen in Baptime to innocencie of life to confirme them vnto battell which in Baptime were regenerate vnto lyfe This confirmation is wrought with annointing and this forme of wordes signe thée with the signe of the holye Ghost and I confirme thée with the ointment of saluation in the name of the Father and of the sonne and of the holie Ghost c. And in confuting this manner of confirmation and imposition of hands hée procéedeth on in this fift Sextio and in the sixt D. W. fol. 777. CONIVRING Of coniuring the Diuell out of infants in Baptime The Apostles vsed not the coniurings in Baptime wherby they doe coniure the diuell to goe out from the infants that should be baptised This they do also altogether without anie example of Christ or the Apostles not onelie as concerning the ceremonie of Baptime but also of other For which of them euer coniured Satan to depart out of him y◠was subiect vnto sinnes and possessed of him not in bodie but in minde The Apostles deliuered such as were possessed with Diuells commaunding the spirits to goe out in the name of Iesus Christ but we read not that they did anie such thing with sinners And I thinke that our aduersaries be not so mad to saie the infants be corporallie possessed of Satan for Christ should haue driuen out the euill spirites out of them which were brought vnto him which thing for all that he did not But if they saye that this is done because of originall sinne in respect whereof infants be in bondage of the kingdome of Satan then I praie you why did not Christ so vnto the publicans sinners the Apostles vnto all them which they baptised béeing also conceiued borne in sinne I know saith Musculus that this coniuring was in the Church in the time of Ciprian Augustine but I séeke not what the fathers did but what Christ did institute and what the Apostls did Musculus fol. 291. CONSCIENCE What conscience is THe conscience verilie is the knowledge iudgement reason of a man whereby euerie man in
life of man did set certaine lawes the which certaine men would haue had a Lawe to be brought in that the Bishops Priests Deacons and Subdeacons should not lie with their wiues which they had married before their consecration But Paphuntius a Confessour being vnmarried himselfe did withstand them and said that their marriage was honourable and it was pure Chastitie for them to lie with their wiues So that the Councell was perswaded not to make anie such law affirming it to be a grieuous occasion both vnto them and also vnto their wiues of fornication The Councel did allow this sentence so yâ— nothing was decréed as concerning this thing but euery man was left to his own frée wil not bound of any necessitie ¶ Héere is to be noted that this holy Councell did not recken it an vnpure filthie thing for a Bishop or a Priest to companie with his wife but to graunt that it is a pure a cleane chastitie for a Priest to companie with his wife Also at this Councell it was decréed that the Patriarkes of Alexandria and Antiochia should haue like power ouer the Countreies about those Cities as the Bishops of Rome had ouer the Countreies about Rome D. Barnes A Councell was holden at Sardis where 300. Bishops approued the Actes of Nicene Councell But the Bishops of the East refused to be in their companie and assembled them at Philipolis where they cursed the sentence of the foresaide Councell of Nicene Cooper A Councell helde at Eliberis in Spaine in the time of Constantine decréed that the Usurer should be excommunicated that Tapers shuld not burne in the daie time in Churchyards that women should not frequent vigills that Images should be banished the Church that nothing should be painted on the wall to be worshipped that euerie one should communicate thrice in the yeare Tom. 1. concil In the Councell of Gangreus this decrée was made If anie man doe iudge or condemne a Priest that is maried that he maie not by the reason of his mariage doe sacrifice but will abstaine from his Masse by reason thereof cursed be he The occasion of this Councell was this There was a certaine heretike called Eustachius the which did among other heresies teach that no maried man should be saued Also he taught that priests which did marrie ought to be despised and in no wise for to handle the blessed Sacrament D. B. In this Councell it is written on this wise Considering that it is decréed among the lawes made by them of Rome that no Deacon nor Priests shall companie with their wiues therfore we notwithstanding that decrée following the rules of the Apostles and the constitutions of holie men will that from this daie foorth mariage shall be lawfull in no wise dissoluing the matrimonie betwéen them and their wiues nor depriuing them their familiaritie in time conuenient Whosoeuer therfore shall be found able of the order of Deacons Subdeacons or of priesthood we will that no such men be prohibited to ascend the dignities aforesaid for the cohabitation of their wiues Nor that they be constrained at the receipt of the orders to professe chastitie â—or to abstain from the companie of their lawfull wiues It followeth if anie man presume therefore against the Canons of the Apostles to depriue Priests or Deacons from the copulation and fellowship of their lawfull wiues let such a man bée deposed Semblablie both Priests and Deacons which putteth away their wiues vnder the colour of holines let them be excommunicate but if they continue in the same let them be deposed ¶ Note how this Councell doth condemne by name the Popes Decrées which hath commaunded spirituall men to forsake their wiues D. Barnes A Councell was assembled at Arminium in the which 200. Bishops of the West established the Councell of Nicene But the Arrians would not agrée therevnto The Bishops of yâ— East by the commaundement of Constantius helde a Councell at Necomedia and from thence were transferred to Seleucia and there indeauoured to confirme the heresie of the Arrians In the third Councell at Carthage it was decréed that the Cleargie in their yeares of discreatién should either marrie or vowe chastitie that the chiefe Bishop should not be called the Prince of Priests or highest Priest but onlie the Bishop of the chiefe Sea Tom. 1. concil A Councell helde at Hippo. Anno Domini 417. decréed that Bishops and Priests should looke well vnto their owne children that no Bishop should appâ—ale ouer the Sea that the Bishop of the head Sea should not be called the chiefe Priest that no Scripture be read in the Church but Canonicall Tom. 1. concil A Councell holden at the citie of Pize where both Gregorie and Benet were deposed and Alexander the 5. chosen Bishop of Rome Gregorie and Benet that deposition notwithstanding helde stil the title of Papalitie and so were there 3 Bishops vntill the comming of Constaunce Cooper By procurement of the Emperour Sigismound a great Councell was holden at Constaunce for yâ— vnion of the Church which continued for the space of 4. yeares To what profite of the Church let him iudge that hath diligentlie read the Histories of that time with the Aâ—tes of the Councell and well considered what thereof ensued In this Councell were 3. Bishops deposed the doctrine of Wickleffe condemned with Master Iohn Hus and Hierom of Phrage adiudged to be burned for preaching against the Bishop of Romes vsurped power At this Councell it was enacted that no faith is to be kept with heretikes Cooper The second Councell of Nice was 781. yeare after Christ holden by a multitude of idolatrous flattering and vnlearned Priests which to féede the humour of that wicked Empresse Irene were gathered together not in the name of Christ but against Christ c. And against this vnlearned and blasphemous Councel Carolus Magnus wrote a booke in which he confuteth that grose heresie of adoration of Images About the yeare of our Lord 1435. was kept the Councell of Basile without anie profite to the Church and to the great trouble and disquieting of the same For there was a long season horrible contention among the Prelates and Bishops ther assembled whether the authoritie of the Romane Bishop were of more power then a generall Councel or not Insomuch that of diuers learned Bishops and other it was concluded that the Bishop of Rome was an Heretike and by their consents was deposed because he would not obey the authoritie of the generall Councell Eugenius the Bishop perceiued that the Councell entended diuers things contrarie to his prerogatiue endeuoured by all meanes possible to delaie the same councell or to transfer it to some other place wher more fauour shuld be shewed him as at Bouenia Ferraria Florentia or other where but by the aduertisement of the Emperour he graunted it to procéede at Basile But
there present he would not be for nothing At this Councell Eugenius was deposed and Amodius Duke of Sauoie in Fraunce chosen in his place But Eugenius notwithstanding continued still as Bishop and would not resigne Cooper This Councell by reason of a great Pestilence was transferred to Florence where the Christians of Arminia and India consented to the Romane church and the Greekes agréed that the holie Ghost procéeded from the Father and the Sonne that there was a Purgatorie that the Sacrament ought to be celebrated onelie with vnleauened bread made of wheate and that the Bishop of Rome was Peters lawful successour and Christs glorious Uicar on earth to whome all the world ought to obaie which they neuer consented to before this time neither at this time did long continue in that beliefe Cooper In the Councell of Milinitani it was decréed that if a Clearke of Afrike would appeale out of Afrike beyonde the Sea he should be taken as a person excommunicate In the generall Councell of Constantinople the first it was decréed that euerie cause betwéene anie person should be determined within the Prouinces where the matters did lie and that no Bishoppe should exercise anie power out of his owne Diocesse or Prouince And this was also the minde of holie Saint Ciprianâ— and of other holie men in Africa Therefore the Pope hath no such Primacie giuen him either by the wordes of Scripture or by anie generall Councell nor by common consent of the holie Catholike faith And the Apostles and Elders came together to reason of this matter â—When Councells be gathered in the name of Christ there is no doubt but Christ is in the middes of them and with his spirite doth assist them But if they be gathered in their owne name that is to saie to set foorth their owne glorie they are vtterlie destitute of the Holie Ghost and whatsoeuer they doe decrée or sette foorth ought to be estéemed none otherwise but mens doctrines and tradâ—tions Sir I. Cheeke How Councells maie erre THe Councell maie erre as it hath erred concerning the contract of Matrimonie Inter raptorem raptam And the saieng of S. Hierome was afterward preferred aboue the staâ—ute of the Councell as it is prooued 36. Question 2. Tria For in things concerning the faith the saieng of a priuate man is to bee preferred aboue the Pope if hee haue better reasons and Scriptures out of the olde and new Testament for him then the Pope hath Neither it can helpe that the Councell cannot erre because that Christ did praie that the faith of the Church should not faile for I aunswere to this that though the generall doe represent the whole vniuersall Church yet neuerthelesse in verie déed ther is not the vniuersall Church but representatiue For the vniuersall Church standeth in the election of all faithfull men throughout the whole world whose head and spouse is Christ Iesus And the Pope is but the Uicar of Christ and not the verie head of the Church This is the Church that cannot erre The Councells that maie be gathered together in euerie prouince must without doubt giue place to the authoritie of yâ— full Councells which be gathered of all Christendome And also these full Councells oftentimes must be amended by the full councells that came afterward if anie thing be opened by experience that was before shut and if anie thing be knowen that was afore hidden And this must be done without anie shadowe of supersticious pride without anie boasted arrogancie without anie contention of malicious enuie but with holy méeknesse with holie peace with christen charitie ¶ Héere Saint Augustine saith plainlie that the full Councells maie erre and maie be reformed D. Barnes fol. 248. Of wicked Councells Councells that be wicked the Lord breaketh as the Prophet Dauid saith The Lord breaketh the councell of the heathen and bringeth to naught the deuises of the people The councell of the builders of Babel is confounded The councell of Iosephs bretheren is letted The councell of Balaac is turned The councell of Absalom against Dauid his father is destroied The councell of Achitophel taketh none effect The councell of Sanabalat Tobiah against the building of Hierusalem is disappointed The wicked councell of Haman is his owne destruction The councells and deuises of the wicked are ouerthrown Esay 7. 3. The councell of the Pharesies and Priests c. preuailed not The councell of the Priests and Saduces against the Apostles prosper not CRETA Of the description of this I le THis I le doth lie betwéene the part of Greece called Peloponesus and the Rhodes It hath one the North part the sea Aegeum and Cretense On the South the Sea of Aegypt Africa It is now called Candie In this I le was Iupiter nourished whom the Panims named their chiefe God There Minos raigned RhadamaÌ„thus gouerned vnder him with most exquisit iustice as ye may read in their places of whose laws other couÌ„tries tooke their first patterne yet notwithstanding the people of that countrie were noted of olde Authours to be vicious and shamefull liars as Epimenides wrote in a vearse recited by S. Paule in his Epistle to Titus saieng The Cretians alwaie bene liars vngracious beasts and slouthfull paunches Eliote Euen one of their owne Prophets said The Cretians are alwaies liars euill beasts slowe bellies ¶ He calleth Epimenides the Philosopher or Poet whose verse héere he reciteth a Prophet because the Cretians so estéemed him and as Laercius writeth they sacrificed vnto him as to a God forsomuch as he had a meruailous gifte to vnderstand things to come which thing Satan by the permission of God hath opened to the Infidells from time to time but it turneth to their great condemnation 1. Tim. 1. 4. Geneua CRIE What it is to crie vnto the Lord. WHerefore criest thou vnto me ¶ To crie vnto the Lord is to praie vnto him with full heart and feruent desire as Moses héere did and yet spake neuer a word and so doth this word crieng and making of noise signifie throughout all the Psalmes And in the Psal. 5. 2 T. M. ¶ Thus in temptations faith fighteth against the flesh and crieth with inward gronings vnto the Lord. Geneua This erie is to be vnderstood not of the sound of his voice but of the earnest affection of his heart The Bible note What it is to crie from the endes of the earth From the endes of the earth will I crie vnto thée c. ¶ To crie from the endes of the earth is being in a farre Countrâ—ie to sigh with affection and pray with feruent desire to come out of the tribulation and aduersitie wherein we are oppressed in those farre Countreies and to be brought againe to the place where we would wish vs. Read the 3. of the Kings the 8. chap. ver 47. Dauid was driuen into the vtmost Coasts of all
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
referred to the true Children of Abraham borne according to the promise and not according to the flesh which are heires of the true Lande of Canaan Geneua Shall kéepe it holie for an ordinaunce for euer ¶ That is vntill Christs comming for then Ceremonies had an end Geneua And shall serue him for euer ¶ That is to the yeare of Iubile which was euerie fitieth yere Deut. 15. 17. Leuit. 25. 40. Geneua EVCHARIST What Eucharist is EVcharistia in Latine is Englished a Thankes-giuing and is now taken for the Sacrament of the Altar Eliote When the Fathers saie that Eucharist is but bread they speake hyperbolicallie and vnderstande that it is not bread onelie or alone or common bread because vnto the bread is added the word of God whereby it receiueth the nature of a Sacrament And this is a strong reason against the Anabaptists which haue euer in their mouth that saieng of Paule vnto the Corinthians Circumcision and vncircumcision is nothing but the obseruation of the Commaundements of God so they saie that Baptime the Eucharist the Ecclesiasticall mysterie are nothing but pretend onlie the obseruing of yâ— commaundements of God But we aunswere them that other things are nothing if they be alone without faith and pietie and a holie life Pet. Mar. vpon the Rom. fol. 49. EVTICHAE What manner of men they were THey were a sect of Heretikes called also Psalliani of whom Epiphanius maketh mention contra Massilianos Saint Austen de haeresibus who for mumbling vp of their long praiers wer called the praieng heretikes for so soundeth the Gréeke word lukâ—eaâ— They would neuer cease praieng and singing of Psalmes daie and night And so much they gaue themselues to praier that they thought themselues bound to doe nothing els not to get their liuing with the sweate of their browes not to trouble themselues with anie Office that concerned the Common-wealth not to studie or to put their hand to anie kinde of labour but to liue in continuall idlenesse in onlie eating drinkking sléeping and praieng Of whom also thus writeth the auncient Greeke Authour I heodoret And the miserable wretches being deceiued giue themselues to no kinde of worke for they call themselues spirituall men But giuing themselues to praieng they sléepe the most parte of the daie Pomet fol. 117. Eutiches maintained the opinions of Nestorius and said that our Lord consisted of two natures before the â—iuinitie was coupled with the humanitie but after the vniting of them to bée of one nature and that the bodie of Christ was not of one substaunce with ours The Councell of Constantinople deposed him but he appealed to Theodosius and procured the Councell of Ephesus to be summoned where Dioscorus the Heretike restored him Euagr. lib. 1. cap. 9. This Eutiches béeing condemned in the Councell of Chalcedon brake out into these wordes This is the faith that I was baptised in this is the faith that I haue learned of the Fathers and in this faith will I die Tom. 2. Concil EVCHRAITES What they were EVchraites were Heretikes after the Etimologie of their name continent The Authour of their heresie was Tacianus of Mesopotamia the disciple of Iustinus Martir He abhorred mariage he forbad the vse of liuing creatures he offered water in steede of wine in the Sacrament he denied that Adam was saued The Euchraites preuailed in Pisidia and Phrigia Euseb. lib. 4. cap. 27. Epiphan haeres 46. 47. EVILL MEN. How farre euill men are to be borne withall SAint Augustine saith the good are not to be forsaken for the euill but the euill are to bée borne withall for the good Héere ought to be adedd other words which the same writer hath expreslie in other places that is if those euill men doe cast abroad no séedes of false doctrine nor lead other to destruction by their example How euill men eate not Christ bodie Looke ¶ Eating EVNOMIVS Of his hereticall opinions EVnomius Bishop of Cyzicum and the Scribe of Aetius said yâ— God had no more knowledge then man He termed Aetius the man of God rebaptised all that came vnto him in the name of the vncreated God in the name of the Sonne created and in the name of the sanctifieng Spirite created of the created Sonne Socrat. li. 4. cap. 7. Theodor. li. 2. cap. 29. Epiph. haeres 76. He affirmed moreouer that they which kept the faith that he taught should be saued had they committed neuer so great a sinne and continued therein He was about the yeare of our Lord. 353. EVSTACHIVS Of his opinions and how they were condemned EVstachius Bishop of Sebastra in Armenia went in such attire as was not decent for a Priest He forbad marriage made lawes of fasting he parted maried couples asunder He caused such as refrained the Churches to raise Conuenticles at home He tooke seruaunts from their masters vnder colour of religion He commaunded his followers to weare the Philosophers habit He caused the women to be shauen He forbad the accustomed fasting daies commaunded they should fast on the Sundaie Hée detested the praiers of married men he abhorred the Offering and Communion of maried Priests not remembring that his owne Father was a Priest and Bishop of Caesarea in Cappadocia He was first condemned of his owne Father in a Councell helde at Caesarea afterwards in a Councell of Gangra and last of all at Constantinople Socrates lib. 2. cap. 33. EXALT What it is to exalt or humble a mans selfe EUerie one that exalteth himselfe shall be brought low he that humbleth himselfe shall be exalted ¶ The Pharisie exalted himselfe thinking himselfe righteous by his déedes of the Lawe which was nothing at all and therefore he was brought low by the sentence of damnation The Publican humbled himselfe acknowledging his sinnes by lawlie praier by trust in Gods mercie by Christ and therefore he was exalted Hemmyng EXAMINE How we should examine our selues before we goe to the Lords table BUt let a man examine himselfe and so let him eate of this Bread and drinke of this Cup. ¶ There be thrée principall points the which euerie man ought to examine and prooue himselfe before hée goe to the Table of the Lord The first is true repentaunce and a true acknowledging of his offences and sinnes for the which Iesus Christ died as he declareth vnto vs in the same Chapter The second is true faith in the onelie grace and mercie of God which is offered and graunted to vs in Iesus Christ and by Iesus Christ as that Sacrament also testifieth The third true Charitie and vnion towards all the members of Christ Iesus as it presenteth vnto vs in that wee there eate all of one felfe Bread and drinke of one selfe Cup. Viret This prouing and examining of a mans selfe is first to thinke with himselfe with what lust and desire he commeth to the Maundie and will eate that bread whether he be sure that he
suanitatis A Sacrifice vnto God a swéete sauour whole Grocers shops of spicerie all the flowers in Priapus garden all the floures in Naiades and Traiades and Satyrus that is all the flowers in Hils Dales and floures in manie a great Forest are not so delightfull and smelling The Uiolet hath not the like sauour the Rose hath not the like sauour the Lilie the like smell the Giliflower the like sent as good life through good faith yéeldeth to Gods nostrells c. T. Drant Of the good purpose of man ¶ Looke Man GOOD INTENT How our good intents must agree with Gods word NOthing can be done to the honour of God nor with a good intent but that which is done according to his word For the word of God is the verie true and onelie rule of all good intents and of the honour wherwith he ought to be honoured For it is not sufficient for man to honour God according to his own fansie and to doe whatsoeuer liketh himselfe For God hath giuen a contrarie commaundement saieng Do not euerie one of you what shall please you but that onelie which I commaunde you Pet. Viret The Lord was wroth with Oza and smote him because he put his hand to the Arke c. ¶ Oza punished because he tooke vpon him an office wherevnto he was not called for it was the Priests office Nu. 4. 15. So that all good intents be condemned except they be commaunded by the word of God Leo the first of that name in his sermon of the Passion of of the Lord saith that Peter when he cut off the eare of the seruaunt of the high Priest was moued with a godly motion but what godly motion could it be which Christ reproued yea so reproued it that he affirmed yâ— he which so drew the sword shuld perish with the sword What other thing was this then to haue a zeale of God but as Paul saith not according to knowledge Paule also the Apostle when he afflicted and destroied the Christians thought that he did God high seruice Pet. Mar. vpon Iudic. fol. 152. Of the good intent of Nadab and Abihu The good intent of Nadab and Abihu the sonnes of Aaron doe shewe vs the fruites of mans good intent without Gods word As we maie doe nothing lesse so doth that ensample teach that we maie doe no more then is commaunded T. M. Examles of good intents out of holie Scripture ¶ The man that gathered sticks on the Sabboth daie thought he had done well and yet was stoned to death for his so dooing Nu. 15. 32. ¶ Looke Man ¶ The man that doth after the meaning of his own heart God will punish Saule of a good intent saued Agag king of Amalech contrarie to the commaundement of God by Samuel therfore was reproued 1. Reg. 15. 8. c. Iames Iohn desiring of good intent that fire might come downe from heauen and consume the Samaritanes were rebuked of Christ. Luke 9. 54. ¶ Peter of good intent would haue disswaded Christ from his suffering was called Satan for his labour Mar. 8. 32. ¶ Iudas of a good intent spake to haue the ointment solde and the monie giuen to the poore ¶ The Iewes of a good intent put Christ and Stephen to death Math. 27. Act. 7. GOODS How and where they ought to be most safelie laid vp A Mans goods are no where more safelie laid vp then in the hands of his friends As Alexander being asked the question in what place he hadde his treasure lieng in the handes of my friends quod he meaning that a mans goods are no where more safelie then so laid vp in store For when the case requireth goods so bestowed come againe to our hands with increase How the goods of the Church ought to be bestowed S. Hierom saithâ— so manie as with the goods of the Church satisfie their own pleasure are like to the Pharisies which gaue monie to the kéepers of Christs sepulcher to oppresse the glory of God Hierom. in Math. cap. 28. Vrban Bishop of Rome saith The goodes of the Church ought not to be turned to anie other vses then to Ecclesiastical vses and the commâ—dities of the poore for they are saith he the oblations of the faithfull and the patrimonie of the poore giuen vnto the Lord for this purpose If anie man therefore which God forbid bestoweth them otherwise let him take heed he fall not into the damnation of Ananias Saphira be proued guiltie of Sacriledge Forasmuch as not onlie Tenths are not ours but are appointed for yâ— reliefe of yâ— congregation but also whatsoeuer we receiue more of God then we haue néede off that altogether ought to be bestowed on the poore If we receiue that for our owne lusts vanities which is appointed for the poore looke how manie people die either for hunger or want of cloathes in all those places where we dwell let vs be well assured that at the daie of iudgement we shall vender accompts for the liues of them all Caesarius in admonitione S. Gregory appointeth that the Church-goods should be deuided into foure parts One to the Bishop and his familie for the maintenaunce of hospitalitie and reliefe of the poore The second to the Cleargie that is to saie to the Ministers Deacons Schollers The third to the poore The fourth to the repairing of the Temple S. Gregory 12. q. 2. can quatuor GORTHEANS What the Gortheans were THe Gortheans were Sects celebrating their festiuall daies at other times then the Iewes did Epipha prefaci lib. 1. de hae res GOSPELL What the Gospell signifieth THe Gospell signifieth a message of God happie and ioifull news and sheweth to vs the grace by the which we are discharged and set frée before the iudgment of God and deliuered from the death and eternall damnation to the which we are iustlie condemned by the Law And it declareth vnto vs by by what meanes wherby and by whom we obtaine that grace and of whom Pet. Viret ¶ As touching the interpretation of this word Gospell it being taken from the Gréeke word signifieth good or glad tidings The which word the thréescore and ten Interpreters vsed so often as they found the Hebrue word Bisser which signifieth to tell and Besora Tidings being the deriuatiue of the same and also Mevasser Telling Marâ—orate This word Gospell signifieth good tidings and is taken héere for the Storie which conteineth the ioifull message of the comming of the Sonne of God promised from the beginning Geneua ¶ The Gospell after S. Iohn Euangelion signifieth good tidings And in the holy writers it signifieth a publique solemne and open preaching of Christ whereby his death hath purged our sinnes and being risen from the dead raineth in the haâ—ts of his chosen and renueth them vnto godlines through his spirit mortifieng from time to time their foolish lusts and abolishing more and more the remnaunt
indéed namelie that Herod was an enimie vnto the holy man because he was sharplie reprehended of him For Iosephus is deceiued which thought that Herodias was not taken from Philip the brother of Herode but from Herode the king of Chalos his fathers brother for at what time the Euangelist writ the remembrance of the wicked déede was not onelie new but also common in the eies of all men And whereas Iosephus in another place saith that Philip was of a softe wit in consideration and hope whereof there is no doubt but that Herode was the more bold to accomplish his will and to abuse the modestie of Philip not fearing anie punishment Héere is also another probable coniecture that Herodias was rather giuen in Matrimonie to Philip hir fathers brother then to hir great Unckle the Father of hir Graundfather which for age was euen crooked But Herode Antipas héere mentioned and Philip were not bretheren by the mother side but Herode was the sonne of Marthaca the third wife of great Herod and Philip was borne of Clâ—opatra Marl. fol. 307. And when he knewe he was of Herodes iurisdiction he sent him to Herode ¶ This was Herode Antipas the Tetrarch in the time of whose gouernance which was almost the space of 22. yeares Iohn the Baptist preached and was put to death And Iesus Christ also died and rose againe and the Apostles beganne to preach and diuers things were done at Hierusalem almost seuen yeares after Christs death This Herode was sent into banishment to Lyons about the second yeare of Caius Cesar Beza Of Herode Agrippa This man was the sonne of Aristobolus the sonne of the first Herode and was slaine by his Father he was prisoner in Rome in the time of Tiberius and afterwarde in great fauour with Caius Caligula the Emperour of whom he obteined the part of Philip his brother and the name of a King Afterward the Lande also which Herode Antipas had he obtained of Claudius Samaria and Iewrie And by this occasion was whole Iewrie subiect againe vnto one mans Domion The Apostle Iames the greater was put to death by this Herode the which is mentioned in the 12. chapter of the Actes He raigned seauen yeares Carion About this time Herode the king stretched out his hande c. ¶ This name Herode was common to all them yâ— came of the stocke of Herode Ascalonites whose surname was Magnus But he that is spoken of héere was nephew to Herode the great sonne to Aristobolus and father to that Agrippa who is spoken of afterward Beza What the Herodians were The Herodians were they of the Iewes which thought that Herode was Christ and applied vnto him the Prophecie of Iacob Gen. 49. 10. The Scepter shall not depart from Iuda c. Which is veriâ—ied in none other but in Christ. Epipha li. 1. tom 1. haeres 20. HEAVEN Of the opening of heauen WHere the Heauens opened c. ¶ That is where there were mysteries opened from Heauen Steuen also the first Martyr sawe the Heauens open Iesus standing on the right hand c. Act. 7. 56. So are the Heauens open in the faith of the beléeuer that he séeth God in his glorie The Heauens are counted in the Scripture to be opened when a manifest Uision reuelation signe or token is shewed of God vnto man Math. 3. 16. Mar. 1. 10. T. M. HIDE What the hiding of Gods face is ANd will hide my face from them ¶ To Hide his face is as much as not to heare and to take awaie the tokens of his kindnesse as when he giueth no care to vs or our praiers nor sheweth vs anie token of loue but setteth before our eies grieuous afflictions euen verie death As in Iob. 13. 20. Math. 3. 4. T. M. I will hide c. ¶ That is I will take my fauour from them As to turne his face toward vs is to shewe vs his fauour Geneua HIENA Of the propertie of this beast WHat peace is there betweene Hiena and a Dog ¶ Hiena is a wilde beast that counterfaiteth the voice of men so inticeth them out of their houses deuourâ—th them Geneua ¶ That is with a sinner that returneth continuallie to his sinne againe as a Dogge to his vomit Or â—ls after the other Translation Hiena is a subtile beast watching about shepherds folds reseÌ„bling a mans voice lerning certain names doth cal them forth and so destâ—â—ieth them whose nature is contrarie to the dogge which is a kéeper of the folde and friendlie to men The Bible note HYMENEVS Of this mans opinion HYmeneus and Philetus saide that the resurrection was alreadie past HIGH PRIEST How the high Priests office was diuided WHen Annas and Caiphas were high Priests ¶ By the law there should haue ben but one high Priest but corruption of the time by reason the Romanes had rule and the briberie of Caiphas brought to passe that the office was diuided The Bible note ¶ Ther could be by Gods law but one sacrificer at once But because of the troubles that then reigned the office was so mangled by reason of ambition and briberie that both Caiphas and Annas his Father had it diuided betwéene them Geneua How euerie Bishop is called by the name of high Priest The safetie of the Church hangeth vpon the dignitie of the high Priest Which authoritie S. Hierome in that place doth attribute to the Bishop of euerie Diocesse Hierome con Luci. Tertulian saith The high Priest that is the Bishop hath authoritie to minister Baptime Tertulian de Baptismo Augustine saith Quid est Episcopus c. What is a Bishop but the first Priest that is to saie the high Priest August questionibus de vtroq Tes. Euagrius calleth â—â—phemius and Gregorius the Bishop of Antioch SuÌ„mos Sacardotes the highest priests Ruffinus calleth Athanasius yâ— Bishop of Alexandria Pontificem marinum the greatest or highest Bishoppe By these I trust saith M. Iewel it maie appere that the title or dignitie of the highest Priesthood was generall and common to al Bishops and not onelie closed vp and mortified onelie in the Pope Iewel fol. 526. HILL What is meant by this Hill VPon the hill shall be taken awaie the side vale c. By this hill is meant the hill of Syon By which is signified the Church There wil yâ— Lord iudge deliuer vs from al our enimies By the vale and couering vnderstand sinne wherein all men are founde guiltie Rom. 3. 23. All men haue sinned c. From it hath the Lord deliuered all men which beléeue that he hath fréelie done it of his owne mercie for Christs sake not for their deseruings Rom. 3. 24. T. M. HIN What manner of measure it was WIth the fourth part of an Hin of beaten Oyle ¶ A Hin was a measure of Liquid things conteining 12. Logins and one Login was so much as would receiue sixe Egges
of Saints namely buriall not papistical canoniâ—ation or false worshipping which hath bene vsed with great abuse Marl. vpon Math. fol. 313. How Iohn is thought to worke miracles after his death He is risen from death and therefore are miracles wrought by him ¶ It is an Heathenish beliefe to thinke that men can do greater things after their death then in their life time and héereof did spring the vaine worshipping of dead folkes Sir I. Cheeke ¶ He spake after the common errour for they thought that the soules of them that were departed entered into another bodie Geneua Wherefore Iohn was called Helias Iohn Baptist was called Helias because he came in the spirit and power of Helias most sharply rebuking sin That so men knowing their owne sinfull nature and the damnation yâ— hung ouer them should the more gladly embrace Christ the sauiour redéemer of the world Sir I. Cheeke Wherefore Iohn Baptist did no miracles Iohn did no miracles ¶ God would haue no miracles done by Iohn least the people should haue attributed too much vnto him And therefore he would haue him onely to teach to testifie For as the bodie of Moses his sepulchre are hid vnto this present day and that by the iust prouidence of God least that superstitious flesh in visiting the body of Moses should commit Idolatrie euen so for iust cause Iohn than whome other wise there arose not a greater among womens children wrought no miracles For if so be the gift of miracles had bene ioyned to his doctrine and holinesse of lyfe the people could scarce haue ben driuen srom beléeuing him to be Christ c. Marl. vpon Iohn fol. 394. Of Iohns Baptime The Baptime of Iohn whence was it c. ¶ Héere the Baptime of Iohn is taken for that heauenlye doctrine which he taught For as water doth wash awaye the filthinesse of the bodie so doth true doctrine make the soule cleane deliuering it from superstition and erronious doctrine Sir I. Cheeke Unto what then were ye baptised and they said vnto Iohns Baptime ¶ By this place Iohns Baptime signifieth Iohns doctrine which therefore is so called for that he sealed his doctrine with the seale of Baptime in them that beléeued The Bible note Meaning what doctrine they did professe by their Baptime for to be baptised in Iohns Baptime signifieth to professe the doctrine which he taught and sealed with the signe of Baptime to bée baptised in the name of the Father c. is to be dedicate and consecrate vnto him To be baptised in the death of Christ or for the dead or into one bodye vnto remission of sins is that sinne by Christes death may be abolished and die in vs and that we maye growe in Christ. Math. 3. 11. Mar. 1. 8. Luke 3. 16. Ihon. 1. 27. Act. 1. 5. and 2. 2. 11. 16. Geneua Baptime in this place is taken for the doctrine and not for the lauer of water For the baptime of Christ and the baptime of Iohn which is done in the water is all one els Christ who was baptised by Iohn ought to haue bene baptised againe Héere then we doe gather that these folkes not twice baptised with the water of Baptime but were twice instruccted and at length after perfect instruction they were baptised with water in the name of Christ. Sir I. Cheeke Of the difference betweene Iohns Baptime and the Apostles The difference betwéene the Baptime of Iohn and the Apostles was onelye this that Iohn baptised them to beléeue in Christ that was for to come and the Apostles baptised them to beléeue in Christ which was come alreadie and had suffered for the remission of sinnes of as manie as beléeued in him Tindale IOHN THE EVANGELIST Of this Iohns life written by Saint Hierome IOhn the Apostle whome Iesus loued right well béeing the sonne of Zebedeus and Iames the Apostles brother whome after the Lordes death Herode had beheaded wrote his Gospell last of all the rest being desired there to by the Bishops of Asia both against Cerinthus and diuerse other heretiks But principally against the Ebeonites which euen then arose which Ebeonites auouch that Christ was not before Marieâ— by reason whereof he was enforced to shew of his diuine natiuitie They say that beside this there was an other cause of his writing because that when he had read the volumes of Mathew Marke Luke he well allowed the text of the storie and affirmed that they had said truth but had onely made their storie of one yeares act in the which after the imprisonment of Iohn Christ suffered Wherefore omitting that yeares actes which were sufficientlye entreated of all thrée he sheweth such thinges as were done before Iohn was imprisoned which thing maye euidently appeare to such as shall diligentlye read the volumes of the foure Gospels the which thing also doth take awaie the disagreeing that séemeth to be betweene Iohn the rest He wrote beside the premises one Epistle which beginneth thus That which was from the beginning which we haue heard which we haue seene with our eyes c. The other two which beginne The elder to the well beloued Ladie and her children c. And the elder to the best deloued Caius whom I loue in the truth c. are affirmed to haue bene written of Iohn the Priest whose seuerall tombe is at this day to be seene at Ephesus many suppose that there are two memorials of this same Iohn the Euangelist of which matter we wil entreate after we shal by order come to yâ— lyfe of Papias his scholer In the 14. yeare â—hen at what time Domicianus after Nero stirred vp the second persecution Iohn being banished into the I le of Pathmos wrote yâ— reuelation which is intituled the Apocalips which Iustin the martir and Ireneus doe make Commentaries vpon But after Domician was slaine and all his acts reuoked by the Senate because of his ouermuch crueltie he returned to Ephesus in the time of Prince Neruai and continued there vntil the time of the Emperour Traiane he instituted and gouerned all the Churches of Asia and ther continued till he was impotent for age He died the thréescore and eight yeare after the passion of the Lord Iesus And was buried a little beside the same Citie Eras. in his Paraphras A noâ—able historie of this Iohn When Iohn was returned to Ephesus fr 〈…〉 the I le of Pathmos he was desired for matters of religion to resort to yâ— places borâ—â—ring néere vnto him And comming to a certeine place he sawe a goodly young man both of bodie and countenaunce on whom he east such a fauourâ— that he committed him to the Bishoppe there charging the Bishoppe most earnestly and that two seuerall times to sée him diligently instructed in the doctrine and faith of Christ. And so Iohn returning againe to Ephesus the Bishop toke the young man and brought him home and diligently instructed him in the waies of Christ and
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
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
wine is to vs which thing appeareth more plaine by the words of Saint Austen following which be these Manducauit Moses Manna c. Moses did also eate Manna Aaron Phinehes did eate of it which pleased God are dead wherfore because they vnderstood yâ— visible meat spiritualy They wer spiritualy an huÌ„gred they tasted it spiritualy yâ— they might be spiritualy replenished They did all eate the same spirituall meate and all dranke the same spiritually which we doe and they all did drinke the same spirituall drinke They dranke one thing and we another but that was in the outward appearaunce which neuerthelesse did signifie the same thing spiritually How dranke they the same drinke They saith the Apostle dranke of the spirituall stone following them and that stone was Christ. And thereto Saint Bede addeth these words Videte autem fide manente signa variata Behold that the signes are altered and yet the faith abideth one Of these places it may plainely be perceiued that it is no Article necessary to be beleeued vnder paine of damnation that the Sacrament should be the naturalll body of Christ seeing the olde fathers neuer beleeued it And as they were saued without beleeuing that Manna was altered into Christes body euen so shall we be saued without beleeuing that the substaunce of bread is turned into his naturally body for the same faith shall saue vs that saued them And we are bound to beléeue no more vnder paine of damnation then they wer bound to beleeue I. Frith MARANATHA What this word Maranatha signifieth LEt him be had in execration Maranatha ¶ By these words is betokened the seuerest kinde of cursse and excommunication that was among the Iewes and the words are as much to say as our Lord commeth So that his meaning maye be this Let him be accursed euen to the comming of the Lord that is to say to his deaths daye euen for euer S. Hierome doth expound this word Maranatha the Lord commeth as if he should say If a man doe not beleeue our Lord Iesus Christ let him be accursed and let him be sure that the the Lord against whoÌ„ no hatred can preuaile doth come Some againe doe expound it thus Let him be as a rotten member cut off and perish vtterly Sir I. Cheeke ¶ Maranatha a word wherewith the accursed or vyle person in the extreame degrée is signified The Bible note MARCION Of the damnable heresies of this man MArcion of Pontus encreased the doctrine of Cerdon He liued in the time of Iustinus Martir which wrote a booke against him He met Policarpus and asked of him Knowest thou vs Policarpus I knowe thée for the first begotten of Satan Euseb. li. 4. cap. 11. 14. He said the soule onely should bée saued and not the body He thought that Cain with the Sodomites Aegyptians c. were saued when Christ went downe to Hell Irenaeus li. 1. ca. 29. Epiph. haeres 42. writeth of him that he was a Bishops sonne who when he had deâ—â—oured a Uirgin was by his own father excommunicated the church afterward he fled to Rome Being there because they admitted him not into the Church he began to preach detestable doctrine That there were three beginnings good iust and euill That the new Testament was contrarye to the olde He denied the resurrection of the body A comparison betweene the Marcions doctrine and the Popes The Marcions receiued no man to be a Christen man except he would refuse mariage The Pope receiueth no Priests except they fo rs weare mariage So that there is no diuersitie betwéene these heretikes and the Pope but that these Heretikes doth except a greater number then the Pope doth and speaketh more generally but the thing is all one For the Marcionites indgeth mariage vncleane for their sort and so doth the Pope for his sort Farther more Marcion saith that among christen men may be no temporall mariage but all conjunction must be turned into a spirituall mariage And the selfe same thing saith the Pope of his Priests wherfore seeing yâ— they do graunt how that S. Paule and also holy Fathers hath condemned this heresie of the Marcionites it must néedes followe that the opinion of the Pope is likewise damned But héere will some obiect and say as Eckius hath written that the Pope doth not condemne mariage but he causeth men alonely to keep his vowe Aunswere First the Pope compelleth them and if they will be Priests to vowe fo rs weare mariage For if ther wer no statute made afore of the Pope yâ— all Priests shuld fo rs weare mariage theÌ„ shuld ther no vowes he made of priests against mariage but the thing shuld be frée So yâ— the vowe commeth out of the Popes decrée prohibition not the decrée out of the vowe Ergo the prohibition goeth before the vowe wherefore this euation can haue no place Example The Emperour maketh a statute that no man shall be admitted into his seruice except he first sweare to be an enimie vnto the Kings grace of England Is not now the Emperour first an enimie vnto the Kings person and then also a forbidder of loue and fauour towards the Kings grace of England I thinke his grace will take his acte none otherwise For though he doe not nor cannot make all men the Kings enimies yet he maketh all that appertaine vnto him to be the kings enimies So likewise the Pope though he doe not forbidde all men mariage yet he forbiddeth as many as will be Priests yea and he will admit no man to be Priest except he first forswears mariage So that the vowe is first made or the Priesthood bée giuen D. Barnes A notable example of Marcions chast life Marcion and Montanus two ranke Heretikes anone after the Apostles daies sprong vp and fained such a chaste holinesse of life that they forbad and damned mariage But Epiphanius writeth that Marcion when he was receiued as a guest in the house of a certaine Deacon in Cipres he caried away his Hosts wife deceiued with his holy pretence of his new chast religion And when Doctor Marcion had taken his pleasure of hir and cast hir vp the miserable woman constrained to returne to hir husband lamenting hir fault asked him forgiuenesse This carefull woman saith Epiphanius was afterward a good warning for many other women monishing them to beware of Bishop Marcion his doctrine This Marcion and Montanus were the onely beginners of the lawe of wiuelesse and husbandlesse chastitie and the first authours and patrons of the Monkes religion Melancthon MARCVS The dâ—testable heresies of this man MArcus of whom Marcosij Colorbasus of whom Colorbasij and Heracleon after whom the Heretikes are called Heraâ—leonites sacrificed with witchcraft to amaze their auditory they pronounced Hebrue words they said vnto the women open your mouthes and prophecie through the power which commeth from vs. Many women came to the Church and vnder colour of prophecie confessed
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
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
shoulde in countenaunce and iesture make an outward shew of righteousnesse whereas inwardly he is full of all iniquitie rapine and filthy couetousnesse Sir I. Cheeke ¶ Saint Paule doth not curse the high Priest but denounce sharply the punishment of God which should light vpon him in the way of prophesieng Geneua Of the painting of the virgin Mary and of Christ. Some saye that Saint Luke did paint first the Image of the virgin Mary and did sette it foorth with liuely couloures and that Nichodemus who came vnto our Sauiour Christ by night hadde the Image of Christ béeing crucified And that also Agbarus the king of Edessenes did send a Painter to Christ to bring his Image to him and when hée coulde not doe it because of the exceeding great brightnesse of his face Christ himselfe tooke his cloth that he would haue painted him on and did wipe his face therewith and so gaue him in the cloth a liuely Image or resemblaunce of his face sending it to Agbarus who was desirous of it The lyke say they did happen vnto the Veronike when she did reach her fine cloth vnto our sauiour Christ to drie his face with all that did runne full of sweate All these things they father vpon Athanasius which is most false and vntrue First as touching S. Luke it is not in Scripture that euer he was a Painter but that he was a Phisition Scripture maketh mention And béeing a Phisition for the body he was afterward called to be a Phisition for the soule And because that Luke of all other the Euangelists did sette forth most liuely the strong fayth humilitie and lowlinesse al other heauenly vertues of the blessed virgin Mary Some did affirme that Luke painted out the virgin Marie And as for the storie of Agbarus and of the Veronike if any such things had bene done or wrought the Euangelists would as well haue set that forth as they did other things of smaller importaunce They wrote of the Hem of Christs garment but not a word of this meruailous Image of Christs face Therefore such vaine and fond histories ought in no wise to be credited I. Veron PARADISE The meaning of this place following HOw that he was taken vp into Paradise ¶ So the Grecians name that which we call a Parke that is to say a place wher trées are planted and wilde beasts kept By which name they that translated the olde Testament out of Hebrue into Greeke called the Garden whereinto Adam was put straight after his creation as a most delâ—â—able and pleasaunt place And héervpon grew it that the blessed seate of the glory of God is called by that name Beza The felicitie of Paradise described by Saint Austen Man liued in Paradise as he would so long as he willed that God commaunded he liued hauing the fruition of God of whome came his gooddesse He liued wanting nothing hauing in his powâ—r withall to liue continually Meate was euer redy and at hand because he should not be hungrie and drinke for that he should not thirst And tree of lyfe that age should not â—onsume and end his lyfe No corruption was thereâ— neither in his bodie or came of his bodyâ— which was to the loathsomenesse and 〈…〉 He feared neitheâ— inward disease nor outward 〈…〉 〈…〉 his flesh was perfect health and in euerie part of his soule no lesse tranquilitie and quietnesse As in Paradise no griefe was felt through heate or colde So lykewise to the inhabiters ther of happened there nothing through vnlawfull destra or feare that might be vnto the impeachment of his good and godâ—yâ—â—â— liued 〈…〉 In him was ther no foâ—â— coâ—fulneâ—â—â— at 〈…〉 nor yet anie 〈…〉 gladnesse true ioye was in him continued by Godâ— toward whom ther issued a burning 〈…〉 not of a pâ—â—e heart a good conscience and an vnfeiâ—ed 〈…〉 the â—anâ—â— the woman there was 〈…〉 proceeding of vertuous and 〈…〉 watching of minde and body and finally kéeping of Gods 〈…〉 without griefe or grudging 〈…〉 wit yâ— of all yâ— trees in paradise he might lawfully eate so that he absteined from the tree of the knowledge of good and built He therto Saint Austen PARADOX What Paradox iâ— PAradox is a straunge sentence contrarie to the opinion of the most partâ— Or thusâ— It is a straunge sentence not easely to be conceiued of the common sort Pet. Mar. fo 284. PARAPHRASE What Paraphrase is PAraphrase is a plaine setting forth of a text or sentence more at large with suchâ— circumstaunce of moe or other wordes as may make the sentence open cléere plaine familyar which other wise should perchaunce séeme bare vnfruitfull hard straunge rough obscure and darke to be vnderstood of any that were either vnlearned or but meanely letteredâ— Vdal PARDONS Of the Bishop of Romes forged Pardons THe Papists call the treasure of the Church the merites of Christ and of the holyâ— Apostles and Martirs The priâ—câ—â—all custodie of this â—arne as I haue alreadyâ— touched they â—aine to be deliuered to the Bishoppe of Rome that he shoulde haue the distributioâ— of so greatâ— giftes that he might both giue them himselfe and also graunt iurisdiction to other to giue them Héere vpon proceede 〈…〉 the Pope some time pleuâ—rie pardons some pardons 〈…〉 certeine yeares From the Cardinals pardons for an hundred daies from Bishops pardons for fortie daies But they â—e as I â—ay naturally describe theÌ„ the prophaning of the bloud of Christ Satans mockerie to 〈…〉 away the Christen people from she grace of God from the lyfe that is in Christ and to 〈…〉 from the true way of saluation for how could the bloud of Christ be more filthely prophaned then when it is deuied to suffice to the remission of sinnes to reconciliation and satisfaction vnlesse the want therof as being withered 〈…〉 wasted shoulde be other wise supplyed and profited The Lawe and the Prophts sayth Peter beare witnesse of 〈…〉 I ◠〈…〉 thatâ— by him for giuenesse of sinnes is to bee receiued 〈…〉 giue remission of sinnes by Peter Paule and the Martirs The bloud of Christ sayth Iohn cleanseth vs from sinne Pardons doe make the bloud of Martirs the washing awaye of sinnes Christ saith Paule which knewe not sinne was made sinne for vs that is the satisfaction of sinne that we might bee made the righteousnesse of God by him Pardons doe sette the satisfaction of sinnes in the bloud of Martirs Paule cried out and testified to the Corinthians that onelye Christ was crucified and dyed for vs Pardons pronounce that Paule and other dyed for vs. In an other place he sayth That Christ purchased the Church with his bloude The Pardons appoint an other price of purchase in the bloud of Martyrs The Apostle sayth that Christ with one oblation made perfect for euer them that were sanctified The Pardons crye out to the contrarie and saye that satifaction is made perfectly the bloude of Martyrs which otherwise were not sufficient Iohn sayth that all
foundation of his Church vpon Peter truly he would haue said Thou art Peter vpon thée wil I build my Church Christ is onely that proued corner stone which as Daniel saith shall breake all the kingdomes of the world and it selfe shall endure for euer a stable and strong foundation of the kingdome and congregation of Christ which thing is also confirmed by the Prophet Esay And Saint Paule teaching the same doctrine saith that we must be raised vp in this holy building of the Church not vpon Peter but vpon the most strong foundation of the Prophets and of the Apostles And where as many might chaunce to stomble at the stone thinking that Christ during the time of his béeing in earth was the foundation of the Church but when he was once lifted vp into heauen he then lefte Peter in his stead Paule the Apostle teacheth the contrary in especiall words when he saith There can none other foundation be layed then that which is laied already which is Iesus Christ. And whereas some doe say that Peter or some other Bishop of Rome is the foundation of the Church of Christendome is as false as God is true for Saint Paule writing to the Galathians saith not that Peter was the foundation of the Church of Christ but calleth him a piller as he called also Iames and Iohn making him equall but not superiour Bar. Ochine In the 16. chapter of Saint Mathew the question beeing put in generall of Christ to all his Apostles what they thought or iudged of him Peter aunswering for them all as he was alwayes ready to aunswere said Thou art Christ the sonne of the lyuing God to whom Iesus aunswered againe Blessed be thou Symon the sonne of Ionas for flesh and bloud hath not reuealed this vnto thée but my father which is in heauen I say vnto thée Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuayle against it That is to say vpon this Rocke of thy confession of me to bée the sonne of God I will build my Church For this faith containeth the whole summarie of our faith and saluation As it is written Rom. 10. The word of faith that wée doe preach is at hand in thy mouth and in thy heart For if thou confesse with my mouth our Lord Iesus Christ and with thine heart doe beléeue that God hath raised him from death to life thou shalt be saued c. And this confession being first vttered by the mouth of Peter vpon the same confession of his and not vppon the person of Peter but vpon the faith Christ hath builded his Church And what is the faith This thou art the son of the liuing God That is to saye vpon this Rocke That is Uppon this confession of Peter c. And with this saieng of Chrisostome all auncient Expositours doe agree For if we should expound that place that the Church is builded vpon the person of Peter wée shoulde put another foundation of the Church then Christ which is directlye against Saint Paule saieng No man may put any other foundation but that which is put already which is Christ Iesus Tonstall in the bo of Mar. fol. 1208. How Peter was not the Rocke but Christ. Thou art Peter and vpon this Rocke which thou confessest vpon this Rocke which thou acknowledgest saieng Thou art Christ the sonne of the liuing God I will build my Church I will build thée vppon me and not me vpon thée For men willing to build vpon men said I am of Paule I am of Apollo I holde of Cephas side which is Peter others that would not build vpon Peter but vpon the Rocke sayd I holde of Christ. And the Apostle Paule when he did knowe that he was chosen and preferred and Christ despised by some men sayd Is Christ deuided Was Paule crucified for you Or were ye baptised in the name of Paule And as not in Paules name no more were ye baptised in the name of Peter but in the name of Christ that Peter might be builded vppon the Rocke and not the Rocke vpon Peter Againe Saint Austen saith Christ is the Rocke and that Petra the Rock is the principall name and that Petrus Peter is deriued of Petra the Rocke And not Petra the Rocke vpon Petrus Peter Of Peters denieng of Christ. But he denied before them all ¶ Peter had before confessed that Christ was the onely begotten sonne of the liuing God and now he vtterly denieth him Yet for all that as soone as he repented and did call for mercie he was forgiuen That opinion then is false which affirmeth that if a man fall after hée hath knowen the trueth hee shall neuer be forgiuen Sir I. Cheeke ¶ An example of our infirmitie that wée maye learne to depende vppon GOD and not putte our trust in our selues How Peter speaketh for all As Christ did not onely aske Peter but all the rest of the Apostles with him when he said but who say you that I am So also Peter made aunswere in the name of all the Apostles or els they all being demaunded shoulde euerye one haue aunswered for themselues But there was much communication among them at sundrye times before and they all confessed with one accorde that hee was the Sonne of GOD although Iudas with a lyuelye faith beléeued not so And Christ at an other time asked all his Apostles Will you also departe Peter onelye in the name of the rest made aunswere Thou hast the wordes of eternall lyfe which thing is euident of the words that followe to whom shall we goe We knowe and beléeued long agoe that thou art Christ the son of the liuing God Of a like sort he answered in the name of them all when he spake these wordesâ— Thou art Christ the sonne of God And because Peter in the mouth of them all confessed Christ to be the sonne of God ye must graunt that when Christ sayd Thou art Peter vpon this Rocke will I build my Church that he spake not only to Peter but to them all although it were in the name of Peter As though he had sayd Peter onely is not the liuing Rocke but all such as following his example verely beléeue confesse Christ to be the sonne of God be liuely Rockes which be builded vpon the vnchaâ—ngeable and precious corner stone Christ the onely foundation of his Church Bar. Ochme How Peters faith is praied for that it should not faile Symon behold Satan hath desired to fifte thée as it were Wheate to trye whether he by his olde crafte that he once practised vpon Eue could ouercome thée but I haue made a petition or praier for thée that thy faith shall neuer faile not the faith that thou beléeuest that I am the Sonne of God for so euery mans faith endeth when this life endeth Forasmuch as faith properly is only of those things which we see not nor féele not but
and that the last of them were in his time August li. de haer SEAVEN How the number of seauen is taken in Scripture IOhn to yâ— 7 churches yâ— are in Asia ¶ The churches yâ— were at that time in Asia were estéemed to excell almost all the Churches of the whole world both in multitude of people in holinesse of life according as it is to be séene in the Acts of the Apostles and in Paules Epistles Now although that by the name of Asia is ment the lesser Asia which is the third part of this world yet not withstanding by these seauen Churches by the seauen Bishops of them are easily vnderstood al other Churches and all Curates of the whole world According as by the number of seauen the Scripture doe commonly betoken a generalitie or an vniuersalitie Lyke as in these texts where the number of seuen is put indefinitely or vncertainly Untill the barren woman haue borne seauen Children that is to say many children 1. Reg. 2. 5. Also seauen women that is to say many women shall take holde vpon one man Esay 4. 1. Marl. vpon the Apoc. fol. 7. This number seauen importeth a great and as it were an infinite quantitie And héere ye sée why it is said in yâ— Prouerbs that the righteous falleth seauen times a day and riseth again True it is that some men vnderstand this to be ment of sinning but Salomon speaketh onely of the mischaunces we fall into for we be beaten with many roddes one while there commeth some disease another time some other aduersitie Now some man shall trouble vs anone another shal do vs some wrong Ye sée then the falls which godly children fall into Some stande of holding them vp with strong hand it séemeth that he letteth them tumble downe like little babes that haue no strength But what When we be so fallen God doth alway releeue vs and specially as he saith in another place he will laye his hand vnder vs and will not suffer vs to fall ouer hard Cal. vpon Iob. fol. 99. A iust man falleth seauen times and riseth againe ¶ That is he is subiect to many perills but God delyuereth him Geneua What the seauen Angells doe signifie And I saw the seauen Angells stand before God ¶ These seauen Angells be manie Antichrists and these mightie that do harme to the faithfull and hinder the Gospell but Iesus Christ standeth at the Altar with the Oblation of his body for the faithfull Sir I. Cheeke ¶ And I saw saith S. Iohn seauen Angells standing before the maiestie of God which signifieth the preachers of his word for the seauen seuerall times of the seauen seales opening to euery seale corresponding an Angell For all that the preachers hath done from the beginning of the Gospell to the time of this last seale opening shall then appeare at once In that day saith Esay the Trumpet shal be blowen they that were lost shal come from the Assyrians the scattered â—tock shal come from Aegypt and worship the Lord in Hierusalem Bale SEAVENTIE INTERPRETERS Of their translating of the olde Testament out of Hebrue into Greeke THe seauentie Interpreters at yâ— request of Ptolomeus king of Aegypt translated the olde Testament out of Hebrue into Greeke 275. yere before the incarnation of Christ. And wheras some hath reported and beléeued that these 70. Interpreters being diuided into 70. Cellulas that is lyttle studies or sundry lyttle Chambers at the Citie of Alexandria should all translate one way is a lye saith S. Hierom For neither Aâ—stias that was a man learned and a Writer euermore learned at Ptolomeis hand did neuer note no such miraculous thing by them No nor yet Iosephus which being a most diligent 〈…〉 riographer and also a Iewe borne of whom it is not lyke yâ— he would haue hid the praise of his Countrey-men yet did he neuer in no part of his 20. bookes that he wrote in Grâ—ke De Antiqâ—itatibus Iudaicus make mention of any such miraculous interpretation yâ— the 70. Interpreters should make But Aâ—stâ—des also Iosephus is contented to write to grant yâ— the 70. Interpreters being gathered together in one large lodging or Chamber In vna basilica did conferre togethers so made a volume a worke in Gréeke of the Bible that they translated out of their owne countrey speach the Hebrue tongue Thus they write of them and this I thinke to be true saith S. Hierome This is drawen out of the Preface which S. Hierome made to the 5. bookes of Moses wherin S. Hierom doth reproue the 70. Interpreters of errour for omitting certaine text of scripture which were in the Hebrue veritie and also alleadged of the Euangelists and for adding in their Translation more then was found in the Hebrue veritie Also he reproueth those which saith there is no Hebrue veritie nor no credite to be giuen to the Hebrue tongue but rather to our Latine Bibles The Preface is notable which beginneth on this wise Desiderij mei c. These words Respice in me which be added in our Latine Psalters are not found in the Hebrue veritie for S. Hierom in the second Apologie yâ— he wrote answering vnto the rayling of Ruffinus finding great fault with Saint Hierome for his enterprising to translate the olde Testament saith expresly that these words Respice in me wer added only by the 70. Interpreters and were not in the originall text of the Hebrue veritie Ric. Turnar SEVERVS Of his hereticall opinions SEuerus an Eucratite of whom Seueriani maintained the opinions of Tatianus adding therevnto of his owne reuilyng Paule reiecting his Epistles and denieng the Actes of the Apostles He said that a woman was of the Diuell and that man from the girdell vpward was of God and beneath of the diuell Epiphan haeres 45. Euseb. li. 4. cap. 27. SHADOVV ¶ Looke Wing SHAME What shame is SHame is an affection which springeth by reason of some filthinesse and it may be either a feare or els a griefe for if a man be afraid least of that which he doth or which he taketh in hand should happen any dishonestie vnto him hée is made ashamed as we see happeneth in young men which when they are either demaunded or hidden to do any thing they blush because they are afraide least they shoulde not aunswere aptly or should not be very able to doe that thing which they are bidden to doe But if an olde man or a young man be putte in remembraunce of any thing which seemeth not to be well done they blush because of the sorrow of the dishonestie whereinto they sée themselues to haue incurred Pe. Ma. vp the Ro. fo 156. How and whereof shame came first Shame came of disobedience and breaking of the commaundement of God for when Adam his wife had eaten of yâ— fruit which Adam was forbidden to touch their eyes were so opened that they sawe themselues both naked at the which sight they were
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
for couetousnesse as when I cherish or flatter a rich man for his goods when I make much of them that haue done me plesures and may doe me moe The fifte way I may loue for my sensuall lust as when I loue to fare deliciously or els when I mad or dote vpon women The first way to loue my neighbour for the loue I beare to God is onely worthy to be praised The second way naturally deserueth neither praise nor dispraise The third the fourth and the fift to loue for glorie and aduantage or pleasure all three be stark naught Lupset LOVVLINESSE Wherefore lowly men come to worship THe lowly person shall come to worship ¶ Not for that lowlinesse deserueth these things but that these fall vnto the lowly for the lowlinesse of Christ. Hemmyng ¶ Saint Augustine saith that the whole lowlinesse of man consisteth in the knowledge of himselfe Caluine Psal. 9. Of loosing binding ¶ Looke Binding loosing Of the loosing of Lazarus ¶ Looke Lazarus LVCIFER What is meant by Lucifer ¶ Looke Nabuchodonosor LVKE The life of S. Luke written by S. Hierome LVke a Phisition born at Antioch was not ignorant of the Gréeke tongue as his writing do shew he was a follower disciple of the Apostle Paule a companion of al his peregrination he wrote a volume of the Gospell of whom the same Paule saith on this wise We haue sent with him a brother whose praise is in the Gospel throughout all the Congregations And againe to the Collossians Most deare Lucas the Phisition gréeteth you And to Timothie Luke is with me alone He set foorth also an other speciall good booke which is intitled the Actes of the Apostles the storie whereof came euen full to Paules time béeing tarieng two yeares at Rome that is to say vnto the fourth yere of Nero the Emperour there whereby we do wel perceiue that the same booke was made in the same Citie Therfore as for the circuites of Paule of Tecla the Uirgin and all the tale of Leo by him baptised we recken among the Scriptures that be called Apoâ—ripha For what manner a thing is it that a companion which neuer went from his elbow should among his other matters be ignoraunt of this thing alone Tertulian which was néere vnto that time reporteth that a certaine Priest in Asia being an affectionate fauourer of the Apostle Paule was conuict before Iohn for being Author of that booke and that the Priest confessed himselfe to haue done the thing for the loue that he bare to Paule and the booke by reason thereof to had escaped him Some Writers déeme that as often as Paule in his Epistles saith according to my Gospel he signifieth of the worke of Luke And that Luke learned the Gospell not onely of the Apostle Paule who had not bene conuersant with the Lord in the flesh but also of the rest of the Apostles which thing Luke also himselfe declareth in the beginning of his owne workes saieng As they haue deliuered them vnto vs which from the beginning sawe them themselues with their eyes and were Ministers of the things that they declared The Gospell therefore he wrote as he had heard but the Actes of the Apostles he composed as he had seene He liued lxxxiiij yeares not hauing any wife Buried he was at Constantinople vnto which Citie his bones were remoued conuaied out of Achaia together with the bones of Andrew the Apostle in yâ— 20. yere of Constantius yâ— Emperour Eras. In this second booke the blessed Euangelist S. Luke whose life we haue set foorth already at the beginning of his Gospell doth declare write vnto vs if we will be Theophile that is to say vnfained louers of God what was done and wrought for our secular comfort after the glorious Resurrection most triumphant Ascention of our Sauiour Iesus Christ how that our Lord Iesus did both promise also gaue most abundantly his holy spirit vnto all his Disciples And what this spirit did worke by the preaching of the word both in the Iewes and also in the Gentiles that beleeued in Christ this booke hath alwayes bene in great estimation and that most deseruingly For the Actes of the Apostles saith S. Hierom seeme to be but a bare history because in them onely the infancie of the Church which then began to spring is set forth but if we consider that Luke the Phisition whose praise is in the Gospell hath written them we shall also perceiue that all his words are the phisick of a languishing sick soule What other thing I beséech you is this sacred heauenly history but one of the chiefest parts of the Gospell For truly in yâ— other bookes which are intitled the Gospell the corne of wheate are cast into the ground discribed But héere in this booke yâ— selfe same corne is set foorth being already sprong vp and declaring most effectually his riches vnto the world Againe if we had not by Luke known after what manner Christ forsooke the earth where and in what place how and after what fashion the promised Comforter did come what beginning the Church had wherein it did flourish by what meanes it did increase should we not haue lacked a great parte of the Gospell Therefore Bede did right well saieng that Luke had not onely made an historie vntill the Resurrection and Ascention of the Lord as the other did but also did so set foorth by writing the doings of the Apostles as much as he knew to be sufficient to edifie the faith of the readers hearers that onely his booke touching the Actes of the Apostles was by the Church thought good to be credited all other which presumed to write of the same matter being reiected disapproued Chrisostome also to them that did meruaile why S. Luke had not written forth all the Apostolicall historie vnto the ende or that he had not described the Actes of euery one of them seuerally in books by themselues doth aunswere godly saieng These are sufficient vnto them that will apply their mindes and take héede Therefore leauing vnprofitable questions why was not this written or that written let vs take heede vnto those wholesome saiengs of the Euangelist that so we may apply this most comfortable salue ministred vnto vs by him vnto our wounded soules Sir I. Cheeke Luke warme ¶ Looke Colde LVNATIKE Of the man that was lunatike MAister haue pitie vpon my sonne for he is lunaticke ¶ They that at certaine times of the Moone are troubled with the falling sicknesse or any other kinde of disease But in this place we must so take it that beside the naturall disease he had a diuelish phrensie Beza LVTHER What he vvas LVther was an Augustine Frier And began to write against the Bishop of Romes Pardons in the yeare of our Lorde 1517. The cause why he first wrote against the Bishop of Rome Frier Tecel the Pardoner made his proclamations vnto the people openly in the
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
his wife and therefore béeing thought to haue bene gelous ouer her he brought her forth before the people and sayd This is my wife and that ye might vnderstand that I am not gelous ouer her I am content for my part that any of you take her to wife which thing also hee meant as farre as the lawes of God would suffer But they which were afterwarde called Nicholaites vnderstandinge his wordes peruersly supposed that the wiues amonge Christians ought to be common Pet. Mart. vpon Iudic. fo 230. NIGHT. How night is taken in this place THe night commeth when no man can work ¶ The night is when the true knowledge of Christ how he onely iustifieth is lost then can no man worke a good work in the sight of God how glorious so euer his workes appeare Tindale How the night was diuided into foure parts Augustine in his sermon De verbis Domini the. 14 Oration◠saith that the elders diuided the night into foure parts of which euerie one conteined 3. houres which he confirmeth also by the testimonies of the holy Scriptures For it is sayd that the Lord came vnto the Apostles in the. 4. watch of the night when they laboured so vehemently in the sea that their Ship was verie néere sunke The same Father writeth the like thing vpon the. 79. Psalme The glose also in the Decrées 1. question The one Super veniente pascha maketh mention of the names of those partes of the night Conticinium Intempestem Gallicinium Antelucanum That is the bed time the dead part of y◠night the cocke crowing and the dawning of the day Pet. Mar. vpon Iudic. fol. 139. For a thousand years in thy sight c. as a watch in the night ¶ As touching this word watch we know how mē in old time were wont to diuide the night into foure watches of which each one consisteth in thrée houres a péece Now this similitude is added to make the matter séeme lesse as who wold say a thousand yeares in Gods sight differed nothing from 3. houres of the night in which men scarcely know whether they be a wake or a sléepe Caluine NILVS ¶ Looke Water of the Sea for the description heereof NIMROTH By this man was Idolatrie first inuented ¶ Looke Idolatry Why he was called an hunter IN that he was called an hunter is signified that he was a deceiuer of soules an oppressour of men And for that he withdrew men from the true religion of God he was so called NINE Of the nine that returned not againe vnto Christ. BUt where are those nine ¶ The Priestes had so abused the nine and made them beleeue that they were healed and cleansed of their leprosie by their workes other obseruaunces that they returned not to Christ to giue him praise which had only healed them as he had done the other I. Veron ¶ He noteth héere their ingratitude and that the greatest part neglect the benefites of God Geneua Of the ninth houre ¶ Looke Houre NOETVS What his heresie was NOetus denied that there were thrée persons saieng all thrée were on He called himselfe Moses and said that Aaron was his brother he said the Father the Sonne and the Holy ghost suffered in the flesh Epiph. haeres 57. NOMBER The nomber of the beast ¶ Looke Beast NOSE OF GOD. What the Nose of God signifieth THe Nose of God saith Augustine doth signifie his inspirations in the hearts of the faithfull Smoke went out at his nostrells 2. Reg. 22. 9. NOT. The meaning of these places following THou art not far from the kingdome of God ¶ When Christ had heard the discréete aunswere of the Scribe concerning the loue of God and the loue of his neighbour he said vnto him Thou art not farre from the kingdome of God that is thou hast the true knowledge of the lawe and lacketh nothing but faith and trust in me by which onely commeth euerlasting life To sit on my right hand and on my left is not mine to giue ¶ Though Christ had receiued all power of his Father yet had he not receiued it to this ende that he should giue the glory of his kingdome vnto other then his father had appointed Beside that Christ doth héere speake as a man For touching his Godhead he was and is equall with the Father Sir I. Cheeke ¶ God my Father hath not giuen me charge to bestow Offices but to be an example of humilitie vnto all Geneua Thou shalt not kill ¶ God saith to the priuate man Thou shalt not kill but to the Magistrate he saith Thine eye shall not spare Thou shalt not suffer the wicked Sorcerer to lyue Not possible ¶ Looke Impossibilitie Not seene c. ¶ Looke Happy Not chosen many ¶ Looke Chosen NOTHING The meaning of this place following ANd hath nothing in me ¶ Satan hath power ouer those that are subiect to sin for he worketh in the children of disobedience Therefore séeing the Lord was pure from all sinne Satan had no power at all in him c. But if Satan had no power of Christ why then did he preuaile so much that he brought him to the death of the Crosse For shortly after Christ died and that the most shamefull death of all other euen y◠death of the Crosse. Heare now the cause thereof in these wordes of our Sauiour following But that the world may know I loue the Father that is to say therfore I will giue place to the power of Satan and deliuer my selfe into the hands of sinners that the world may know I loue the father Marl. fol. 498. ¶ Satan shall assaile me with all his force but he shall not finde that in me which he looketh for for I am that innocent Lambe without spot Geneua NOVACIAN What the opinions were which this man held NOuacian a Priest of Rome fell from his order and called his sect Catharous that is Puritans He would not admit vnto the Church such as fell after repentaunce He was condemned by sundry notable men and in sundrye Councells Euseb. li. 6. ca. 42. He abhorred second marriage Epip haere 59. By what occasion the heresie of this Nouacian sprong About the yeare of Christ. 251. in Alexandria Dionisius ther Bishop was cruelly tormented and many other martired put to death all kindes of paines wer inuented 〈…〉 constraine them to forsake their Religion◠by which meanes diuers for feare denied Christ some before theyr paines and some in the time of their torments of which many repenting wer after by y◠Councell of Cipriate receiued into y◠Church Of this occasion sprang the heresie of Nouacian a Priest who was the first Anabaptist in Rome allowed not Priests marriage and taught that they which had once forsaken their faith should not be receiued againe to penaunce Cooper When the heresie of Nouacian was condemned About the yeare of Christ. 254. Cornelius the. 20. Bishop of Rome which succéeded Fabian condemned the
heresie of Nouacius concerning the peruerse doctrine of penance For he taught that they which had receiued Baptime and fell into sinne could not come againe to saluation And with this errour brought he many to desperation and spoyled the concord of the Church or Congregation Carion Obedience The definition of Obedience WE may make a definition of Obedience by yâ— very word it selfe which is called in Gréeke Lakai And is nothing els but a faithfull submission of minde wherby the word will of the commaunder is obeyed when both the heart and eares be attent vnto his words and will those things which be commaunded according to their abilitie be accomplished without any gain-saieng For true obedience must haue not onely an obedient hand but a following will also Wherefore they cannot be counted for obedient in whom the definition of true obedience taketh not place such as they be which doe obey in fact onely without the redy wil of minde or els in word or eare onely without doing it when they may For when the thing cannot be done the will to obey is reputed for the doing And so we say most commonly that God accepteth our good wil in steede of the fact Musculus fol. 479. What is ment by obeing in this place following To obey is better then Offering c. ¶ To obey what Mans inuention mans dreames or traditions Nay verely but GODS holy wordes his blessed Commaundements yea and to obey them is better then to offer Sacrifices which yet was ordeined and appointed by God himselfe How much better then is it then our Offerings which are inuented without any of Gods word or any mention theroff made the whole Scripture through Ioseph de antiq li. 6. cap. 9. expresseth Samuels saieng in lyke manner but his wordes are too long to rehearse T. M. OBSERVING OF DAIES How the obseruing of daies are reproued how they may be obserued YE obserue daies and months and times and yeares ¶ By the daies he vnderstandeth Sabboths and new Moones by the months the first seuenth month by the times Whitsontide Easter and the feast of Tabernacles by the yeres he vnderstandeth the yeares of Iubely or of forgiuenesse It is not ment but that we may well kéepe certaine daies not that one is holier then another but that we may haue time to come together both to preach and to heare the worde of God offering with one accord our common supplications vnto him Sir I. Cheeke ¶ Ye obserue daies as Sabboths and new Moones ye obserue months as the first and seuenth month ye obserue times as Easter Whitsontide the feast of Tabernacles ye obserue yeares as the Iubely or yeare of forgiuenesse which beggarly Ceremonies are most pernitious to them which haue receiued the swéete libertie of the Gospell and thrust them back into superstitious slauery Geneua ¶ Daies are obserued least the rude multitude should diminish their faith And certaine daies are appointed for vs to come together in Not to the intent the day should be more solemne or high in which we gather together but that great ioye maye rise to vs of our beholding one another D. Heynes OFFENCE Of three manner of offences SOme kinde of offences are to be eschewed which take their differences of their causes There is one kinde of offence that riseth of euill doctrine corrupting the doctrine of the Church He yâ— after this manner is an offence vnto others followeth the steps of the Diuell his father who ouerthrew the first man and woman with this kinde of stumbling block Gen. 3. Another kinde of offence is that which springeth of euil manners that is to wit when other folkes regarding thée do counterfaite thy euill conditions He that on this wise is an offence to man buildeth vp the kingdome of Satan and ouerthroweth the kingdome of Christ. The third kinde of offence riseth of the abuse of things which of their owne nature are indifferent which must be shunned yâ— the weak be not offended The wilfull and vngodly are to be despised and for warrant thereof we haue Christs example Of an offence giuen and an offence taken An offence is giuen then when by thy fault by thy importunitie I say thy lightnesse thou either dost or saist a thing for which thy brother hath a cause to be offended The other offence is not giuen but taken or picked out not by thy faults but by the works or wickednesse of another man As for example when thou doest sinne neither in worde nor déede when thy déedes are nothing insolent nor thy words vnseasonable when thou saist or doest the thing that is frée and lawfull for thée to say do and yet another taketh Pepper in nose and is offended with that libertie of thine Which is all one as if a man that walketh in a plaine path should â—ap to trip or stumble and presently quarrell with his companion as though he had laide a blocke in his way Bullinger fo 451. ¶ To giue offence is a great sinne For Christ doth saye Woe vnto the world because of offences It must néedes be that offences come but woe to the man by whom the offence commeth Whosoeuer offendeth one of these little ones c. Saint Paule also speaking to the bretheren that giue offence saith Through thy giuing of offence perisheth thy brother for whom Christ died and so ye sinning against your bretheren and wounding their weake consciences doe sinne against Christ himselfe Bullinger fol. 452. What it is to be offended in Christ. Happy is he that is not offended by me ¶ To be offended in Christ is to will neither to knowe Christ nor yet to beleeue in him And not to bée offended in him is to receiue him and knowledge by a perfect faith that he is our Sauiour ¶ Happy is he c. That take no occasion by Christ to be hindered from the Gospell Geneua How a man may offend God and not his owne conscience When Paule and Barnabas men elect to be Apostles by the reuealation of the holy Ghost as it is written in the second of the Acts fell out one with another for Iohn Marke as it is in the 15. of the Acts insomuch as the one forsooke the others company it cannot be denied but either Paule or Barnabas or both were in a great fault to fall out for such a trifle and yet there was neither of them both but he thought in his conscience that he did well and did contend for the glory of God So vndoubtedly the most circumspect men in their liuing and most studious to doe all their workes and to vtter all their words to the glory of God yet oftentimes they shall conceiue in theyr thoughts wish in their hearts and also speake and doe such things as shall be very great sinnes in the sight of God and yet they shall not offend their conscience nor think they doe amisse And therefore the Prophet Dauid desireth almightie God not onely