we are chosen WE are not chosen of God to breake his commaundements but for to liue in holinesse and righteousnesse all the daies of our lyfe How God hath chosen vs and we not him You haue not chosen me saith Christ but I haue chosen you ¶ Who hearing this saieng of our Lord dare bee so bolds as to saie that men are chosen through beliefe whereas rather they are chosen that they maie beléeue least y◠they should bée found to haue chosen Christ first contrarie to the sentence of the truth vnto whom Christ saith you haue not chosen me but I haue chosen you Pet. Viret Obiection We were chosen do some saie before the foundations of the world were made because that God did foresee that we shoulde be good and not that he himselfe should make vs good Aunswere God saith ye haue not chosen me but I haue chosen you for if he had therefore chosen vs because he had foreséene that we shoulde bée good he should also haue knowne before that we should haue chosen him Veron How God is said not to haue chosen manie wise men Paule saith that God hath not chosen manie wise men after the flesh nor manie men of power nor manie noble men borne And yet the same man saith God will haue all men saued how then doth he nor choose God is said not to haue chosen them not because he would not haue them saued but for the sequele of it that is to saie because the wisedome of this world power nobilitie of birth do like baits entice and withdrawe manie from the obedience of the Gospell Dauid was rich and puissant and so was Nero. But Dauid was not entised by the riches and power to fall from the Gospell as Nero was to his owne destruction And so foorth of other like Hemmyng Of Marie Magdalens good choosing Marie hath chosen that good part which shall not be taken from hir ¶ She hath chosen the hearing of the word of God which euer endureth is the onelie waie to euerlasting life Tindale ¶ The good part that is the hearing of the word of God from the which it was not méete that she should bée drawne hauing not alwaies opportunitie to heare the same The Bible note How God chooseth two manner of waies I haue chosen you twelue saith the Lord and one of you is the diuell ¶ It is to bee vnderstood that there is two manner of choosing The one whereby the Apostles were chosen to that most worthie office of Apostleshippe that they were in and the other wherby they wer chosen into life euerlasting Therfore when Christ saith that Iudas was chosen with the other Apostles that same must be vnderstood of the office wherevnto he was called and chosen with the other For when he speketh of the election that doth perteine to life euerlasting hée doth altogether exclude him from the number of the chosen I doe not saith he speake of you all I know whom I haue chosen I. Veron ¶ Looke Iudas Calling Election Predestination Of the choosing of Ministers Looke Ministers CHRISOLITE The nature of this stone and what it betokeneth The seauenth a Chrisolite ¶ This stone glittereth like gold and casteth out burning sparkes Wherby are ment those that vnderstand the diuine Scriptures both in word worke doe vtter that vnto others which they themselues vnderstand Marl. fol. 300. ¶ The seauenth foundation is of a Chrisolite or Turcas which shineth as golde and séemeth as it shoulde send foorth sparkes vnder this are they comprehended which hauing the wisdome of the spirit inflameth other with it prouoking them thereby to the loue of God and their neighbour This did Moses Esau Barnabas and Paule in whom the glorie of the Lord appeared plenteouslie Bale CHRISOTRACE The description of this stone and what it betokeneth THe 〈…〉 a Chrisoprade ¶ This is of a greene colour intermedled with golde and it betokeneth such as resembleth the freshnesse of the euerlasting countrie by charitable intercommuning one with an other Mirl vpon the Apoc. fol. 300. ¶ The tenth was a Chrisoprace whose condition is to shine like golde and yet he is greene in sight Such are they which hauing godlie wisdome vttereth it according to the talent giuen them of the Lord thereby renuing the dull spirits of other vnto heauenlie things Among this sort maie 〈…〉 be numbred which sawe manie wonderfull visions And so maie Simeon and Anna in the Gospell Bale CHRIST How Christ was first promised to Adam WHen the first man Adam through the craft and subtiltie of the Serpent whom the diuell had set for his minister to deceiue him had lost the felicitie of Paradise and made himselfe and all his posteritie for euer subiect to death and all other calamities and nuseries of this world where afore it was in his power alwaies to haue liued Then almightie God for the saluation of mankinde promised that of the séed of the woman Christ should come and destroie the power of Satan and deliuer vs frée from sinne and death Lanquet How Christ grew in age and wisdome Christ as touching his Godhead did not grow in age wisdome and fauour but in respect of his manhood in that he was verie man whose example would God we could follow that as we grow in yeares so we might grow in wisdome and fauour with God and men Hemming How Christ is called Dauids sonne If Dauid call him Lord how is he then his sonne ¶ Christ in that he is a verie naturall man is Dauids sonne but in that he is a true and a naturall God equall with the Father he is also his Lord. Sir I. Cheeke How Christ had moneie Looke Moneie Whie Christ became man As through a naturall man we were banished out of Paradise made the children of dampnation so it pleased the almightie trinitie neither by an Angell nor Archangell but by a naturall man to restore vs againe and made vs heires of saluation as Paule witnesseth By a man came death and by a man commeth the resurrection of the dead for as by Adam all die euen so by Christ all be made aliue R. Hutchynson Whie Christ fasted Like as it pleased God to giue power vnto Moses xl daies twice in the mountaine not for the auoiding of temptation but for to set foorth the glorious lawe and will of the Father then to be published And Elias béeing sent to anoint a king ouer Siria a king and a Prophet ouer Israel by whom both these kingdomes should be cleane altered and chaunged did fast fortie daies from all maner meates for the declaring of the power of God in his works So did it please Christ of his owne power to fast fortie daies that the Iewes shoulde haue none occasion to thinke him inferiour to those tw◠their great Prophets in the publishing of his Gospell and gladde tidings vnto the world and his renuing of all things not to the
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
the reproch of meÌ„ contempt of the people at length suffered yâ— accursed death of the crosse Ge. How Thamar is thought to be Dauids naturall daughter and was not When Thamar had dressed meat for Adonâ—a her brother and brought it vnto him he tooke her would haue lien with her to whom she said Oh nay my brother do not force me but rather speak vnto the king he will not deny me vnto thée ¶ This séemeth to be against the law of Moses where it is forbidden the brother to marry yâ— sister whether she be yâ— daughter of his father or yâ— daughter of his mother to this it is answered thus Dauid toke yâ— mother of Thamar in battel had hir home to his house shaued her head let her nailes grow which thing being doÌ„e according to yâ— law he toke her to his wife who neuerthelesse was then great with childe by the husband which she had afoâ—e hauing in her wombe this Thamar so that she was not the naturall daughter of Dauid and therefore Ammon his sonne might take her to his wife by the lawe Lyra. THAMMVZ What this Thammuz was AND beholde there sat women mourning 〈…〉 Thammuz ¶ The Iewes say this was a Prophet of the Idolls who after his death was once a yeare mourned for in yâ— night onely of women Saint Hierome taketh it for Adonis Venus louer Other thinke it was Osiris an Idol of the Aegyptians The Bible note ¶ Thammuz that is after S. Hierome Adonides Amasius which was Venus fairest sonne which is fained to haue risen from death to lyfe which fable the women of Iewrie did celebrate and holde solempne both with mirth teares Some say that it was an Image which was made to wéepe by craft Before this Image did women also bewaile their separation from their louers and reioysed when they obteined them againe T. M. THANKE OFFERING What Thanke offering is WHen ye will offer a thanke offering vnto the Lorde ¶ Thanke offering that is an offering of thanks giuing Thankes giuing is when the benefites of God are recited whereby the fayth to Godward is strengthened the more fastly to looke for the thing that we desire of God Ephe. â—5 4. 1. Tim. 4. â— T. M. True thanks giuing is an acknowledging and confessing of the benefits receiued together with a thankfulnesse of minde and a publishing of Gods goodnesse Tindale THARSIS What Tharsis is thought to be IOnas made himself ready to flye to Tharsis c. ¶ Under yâ— name of Tharsis as some think is signified some sea yâ— was farre of and whose voiage was very long so that the sailers therein could sée nothing but the sea and the ayre Ioppa is an hauen of Iewry where was sometime a goodly citie of which there remaineth now but a portion T. M. For the king had on the sea the nauy of Tharsis ¶ By Tharsis is meant Cilicia which was abundant in varietie of precious things 2. Par. 9. 21. Psal. 48. 7. Geneua The kings of Tharsis and of the Iles. ¶ Of Cilicia of al other countries beyond the seas which he meaneth by the Iles. Ge. THEBVLIS What his Heresie was THebulis Anno Domini 110. was the first heretike in the Church of Hierusalem He fell from the faith because they would not choose him Bishoppe after Simeon Euse. li. 4. chap. 21. THEFT What Theft is THeft is when we withhold that which is an other mans against yâ— owners wil or when we by iniurie draw vnto vs other mens goods or wheÌ„ we distribute not that which is ours when néede requireth Pet. Mar. vpon the Rom. fol. 45. THEMA What Thema was THey yâ— went to Thema ¶ Thema was one of yâ— twelue princes of Israel and inhabited the South part of Arabia of whom the region was called Thema By the which men passe into the whole country of Arabia thinking to finde water ther to quench their thirst but they are deceiued The Bible note THEODOTVS What his heresie was THeodotus a Montanist through sorcerie tooke his flight towards heauen but downe he fell and died miserably Euse li. 5. chap. 14. THERAPHIM What this Theraphim was THey made also Theraphim ¶ Touching the signification of this word Theraphim there is great ambiguitie among the expositours But I vnderstand it to be that Idoll which they had grauen and molten when all the other thinges were ready which serued for Idolatry they at the length brought that Image vnto the Temple And of these Theraphims or Images they were wont in the olde time to aske Oracles In Genesis we read that Rachel the wife of Iacob stale awaye the Theraphim of her Father And in the first of Samuel the. 19. chapter when Dauid escaped Michol put in his bed Theraphim Pet. Mar. vpon Iudic. ¶ Theraphim is thought to be an Image made to the shape and figure of a man and also to signifie all other instruments belonging to their false religion The Bible note THEVDAS Of his rebellion THeudas in the time yâ— Caspius was president of Iewry perswaded the people to take their goods to followe him to Iordane for there he bare them in hand he would with a becke diuide yâ— waters yâ— they might be dry shod so recouer their lybertie set them free from bondage of the Romanes to whom the foolish people obâ—ieng when they looked in vaine for the miracle were all slaine Hemmyng ¶ This was one of the false deceiuers yâ— Christ prophesied shuld come in his name Mat. 24. Of this Theudas Iosephus maketh mention in his 20. booke and. 4. chapter of the Antiquities This Theudas was about thirtie years before him of whoÌ„ Iosephus mentioneth in his 20. booke De antiqui cap. 4. that was after the death of Herode the great when Archelaus his son was at Rome at what time Iudea was ful of insurrectioÌ„s so that it is not sure so giue credit to Eusebius in this point Gen. THIATRIA What Thiatria was THiatria is a citie of Lidia which is a shire in Asia the lesse the inhabitation of the Macedones called of some the last city of the Misians This word Thiatria betokeneth yâ— strong fume or sacrifice of labour or painfulnesâ— Looke Act. 16. 14. Ma. fo 19 THINKE How of our sâ—lues we cannot thinke well NOr yâ— we are sufficient of our selues to thinke any thing as of our selues ¶ If any maÌ„ doth affirme or holdeth opinion that a man can by the strength of his own nature think a good thought perteining to his saluation or yâ— he can without the inspiration of the holy Ghost consent or agree to the wholsome preaching of the Gospell he is deceiued by an hereticall spirit â— vnderstaÌ„deth not the words of Christ 〈…〉 Without me ye can 〈…〉 nothing nor that saieng of Paule We are not sufficient c. The Councell of Mil. ¶ Looke S. Barnards exposition of this place in Freewill
eod Why the iust be afflicted 19. How the afflictions shal be witnesses eo How they are called light things eod How the rest of Christs afflictions are fulfilled 20. Against Who is against Christ who not eod Agony Why Christ was in such an agonie 21. Agrippa For what cause he herd Paul eo Alabaster What the propertie of it is eo Albanenses Of their opinions 22. Albigenses What their opinions wer eo Allegory What an Allegory is eod What the true vse of an Allegory is 23. Of two kindes of Allegories 24. All. How this word All is taken eo God wil haue al meÌ„ saued the meaning eo Al things are yours what it meneth 26 Almes What Almes signifieth 27. We must take heed how we giue c. 29. What profit coÌ„meth by almes giuing eo Of the almes sent to the Saints at Hierusalem eod Sell that ye haue and giue almes the meaning eod Of the almes the Atticus B. of Con seÌ„t 30 Of the almes of Cornelius eod Aloes What Aloes is eod Alogiant What heretikes they wâ—r eod Almuth Lab. i. What the word signifieth 31 Altar What an altar is and how they began eo How Christ is the true Altar 33. What S. Austen did vnderstand by the Altar eod Amatist The definition thereof 36. Amen What the word signifieth 37. Amorites What an euil custome they had eod Anabaptists How they began eod Ananias Of his dissembling 38. How he might haue kept his possessioÌ„ 39 Anathema What the word signifieth eod Andrew Of the death of this Apostle eo Of an heretike called Andrevv eo Angell What an Angell is eod Wherefore Angels were made 41. How they ought not to be worshipped eo Of good and euill Angels 42. How they are not against the authoritie of Magistrates eodem Why the Angels be called powers principalities vertues c. eo How they be called the sonnes of the Gods 43. How they appearing in humaine bodies eod Whether they did eate and drinke when they appeared 44. How they be by nature spirits eod How they be not borne but created eod Appointed to waite on the faithfull 45. How we shall be lyke vnto them eod How Christ is greater then they eo Of mans good and bad Angell 46. The degrees of Angels eod What is meant by the foure Angels 47. What is meant by the 7. Angels eo Who the Angell was eod Of the Angel yâ— went down to the poole 48 Anger What anger is eod How anger in some respect is no sin eo What anger is forbidden 49. How anger or wrath is in God eo Of two kindes of anger 52. Annointing What is ment by annointing eodem The annointing of the sick with oile eo Antes The first inuenters of a common weale 53. Antichrist What Antichrist is eo A prophesie of Antichrists birth 55. The time of Antichrists disclosing eod Proues that the Pope is Antichrist 57. The marks to know Antichrist by eo The place of Antichrists reigne 58. Of Antichrists Disciples 59. Of Antichrists progenie eod Antipas Of his faithfull seruice to God 60. Antropomorphitae What they were eo Apparicions of soules 61. Appelles What his heresie was eod Apolinaris Of the heresie he fell into eo Apostle What an Apostle is 62. Who were Apostles eod How they wer not the heads of the church eodem How the Apostles were equall with Petâ—r 63. How they had wiues 64. Of foure manner of Apostles 65. To take heede of false Apostles eo Of the Apostles traditions 66. Aquarij What they were eo Archbishop How the name is approued eo Archontici 68. Archdeacon When the Archdeacons began eod Arke What the Arke of couenant was 69 What is ment by the ark of the testameÌ„t 70 Of the Arke of Noe. eo Armageddâ—n How it is interpreted eod Arme. What the arme of God signifieth 61 Armintant Of their damnable opinioÌ„s 72 Arrius Of his heresie lameÌ„table end 73 Of the confutation of the Arrians 74. Arrowes What the arrows of God are eo How they are sometime takenâ— for thunder eod How they are taken for sicknesse eod Asia What Asia is eod Of whom it was first possessed 75 Asking The manner of asking of God eo Of whoÌ„ we ought to aske our petitioÌ„ eo How Christ asked what men did c. 67. Assur How the people of Assiria tooke c. eod What is meant by Assur eo Astharoth What maÌ„ner of idol it was 77 Astrology What Astrology is eo Authorities against the abuse therof 78 Astronomy What Astronomy is 80. The first inuenter of Astronomy eod Aue Maria. An Aue Maria of the Popes making eo Auenge How we ought not to aueng 81 Auims What the word doth signifie 82. Auricular confession eod Axe What is meant thereby eo B. BAal What Baal was and c. 82. What Baal-berith was 83. what Baal Peor was eo Babel What Babel signifieth eo For what intent the towre of Babel was built eod Babilon What Babylon signifieth 84. Why Babylon is called an hill eod The description of Babylon and c. eo How Babylon is fallen 85. How it is called the wast Sea 86. How his destruction was prophesied eo Backeparts of God What is meant thereby eo Baptime The right vse of Baptime 87. How we be washed by Baptime eo How Baptime bringeth no grace 88. Of the Baptime of Insants 89. How it is no Baptime but to the child 91. Significations of Baptime eo Considerations of Baptime 92. How it purifieth and cleanseth eod To be baptised in Christ what it is 93. To be baptised in Moses what it is eod To be baptised by the holy Ghost what it is eod To be baptised ouer the dead what it signifieth eod What Iohns Baptime signifieth 94. Of dipping in Baptime eo Of the Oacrament of Baptime eo How Baptime is taken heere 95. Barchochebas Of his heresie eo Bariesu Of his craft and subtiltie eo Barren What a reproch it was in women 99. How barreÌ„ mothers haue brought forth excellent men eo The meaning of the place 97. Why the Church is called barren eod Barthelmew Of his death and martirdome eod Basilides What his heresies were eo Bastard What child is called a bastard 98 How bastards are not admitted in c. eo Bathes How bathes without God c. eo Of Bath a certeine measure 99. Beelzabuh An Idol of the Philistines eo Behemoth What beast this is eod Beleeue What it is to beleeue 100. Prophesied yâ— few wil beleue Christ. 101 How men are driuen to beleeue through the works of God eod The meaning of certeine places eo Beame What this beame signifieth eod Benedict Why he is set among the heretikes eod Beril The description of Beril c. 102. Berillus Turned from his heresie c. eo Beast That came out of the bottomlesse pit eo Of the beast that rose out of the sea 103 How the number of the beast noteth c. eodem Of the beast the woman sat on
heere by Lucifer eod Nation whom he calleth a Nation 759. Naked How the word is to be vnderstood eod How Saule is said to be naked eod How the people is said to be naked eod Narrow way what the narrow way is eod Nature What nature is 760. What the nature of Gods word is 761. What the nature of God is eo How the nature of creatures in themselues are not euill eod Of three natures of men 762 Of two natures in Christ. eod Nauell What the nauell doth signifie eod Nazaraeans what their opinioÌ„s wer 763. Necenas what he was eod Neginoth what it is 764. Negligence what negligence is eod Nehiloth what it signifieth eod Nehustan what it is how the Serpent was so called eod Neighbour what the word signifieth 765 Who is our neighbour eod How our neighbour ought to be loued eod Nestorius Of his heresie 766. New what it is to be new eod How Christs doctrine seemeth new to the Papists 767. A declaration of the olde and new Testament 768. How they called Christs doctrine new eod Nicholas Of the heresie that sprang vp by him 769. How this Nicholas is excused eo Night how night is takeÌ„ in this place eo How it was diuided into foure partes 770. Nilus The description thereof eo Nimroth The first inuenter of Idolatry eod Nine That returned not againe vnto Christ. eod Noetus what his heresie was 771. Nomber The number of the beast eod Nose of God what it signifieth eod Not. The meaning of the places eod Not possible 772. Not seene eod Not chosen many eod Nothing The meaning of the place eod Nouacian what his opinions were eod By what occasion his heresie sprang eo When his heresie was condemned 773. O. OBedience The definition thereof 773 What is ment by obedience heere eod Obseruing of daies 774. Offence Of three manner of offences eo Of an offence giuen and an offence taken 775. What it is to be offended in Christ. eod How a man may offend God not c. 776. Offerings What they doe signifie eod Oyle What Oyle doth signifie 777. What the oyle of gladnesse is eod Of it that S. lames speaketh of eod Of the oyle that the Papists do vse 778 How it is compared to the bread in the Sacrament eod Olde man what is vnderstood by our olde man 779. Of olde wine eod Onely faith how onely faith iustifieth eo One Of one inediatour 780. What is ment by one head eod Of one sheepfold 781 Of one spirit eod Oracle what an oracle is 782. Originianâ— Of whome these Heretikes sprang eod Of those that sprang of the learned Origen eod Originall sinne That no man is without it eod Othâ— What an oth is 783. How an oth is lawfull 784. How an oth is damnable eod How wicked othes are to be broken 785 Of Heâ—odes wicked oth eod How othes first began eod Othoniel how he was called the brother of Caleb 786. Owne why Christ calleth the Iewes his owne eod Oxe Of the Oxe that treadeth out the Corne. 787. P. PAtience What true patience is 787. Of our patience vnder yâ— crosse 789. Painted wall how the place is vnderstood eod Of the painting of the virgin Mary eod Paradise The meaning of the place 790. The felicitie thereof described by Saint Austen eod Paradox What Paradox is 791. Paraphrase What Paraphrase is eod Pardons Of yâ— Popes forged pardons eo Passeouer How the Lambe was so called 794. What the Passeouer was eod How the place is vnderstood eod Of the Passeouer offering of the cleane and vncleane 795. Passion what a passion is eod What is now the passions and sufferings of Christians eod Pastors who are pastors shepheards eo Paterniani what their opinions wer 796 Patmos what Patmos is eod Patricians what manner of heretiks they were eod Paule His afflictions prophecied of Agabus eod How he persecuted Christ in his members 797. Of Gods comfort to Paule in his â—ourney eod Of Paules purifieng eod Of his appealing 798. How his authoritie was of Godâ— not of Peter eod How he and lames are made to agree eo How hee denieth to bee crucified for vs. 799. Of his beating mortifieng his body eo Of his vnquietnesse of the flesh eod How Paule wrought with his hands eo Wherfore he wished him to be seperated from Christ. 800. How Paule had a wife eod What he calleth the infirmitie of the flesh eod Of Paules vowe 801. Paulus Samosatenus Of his heresie eod Peace How Christ came not to sende peace eod What it is to be at peace with God 802. How peace makers be blessed eod What peace offering is eod Pelagius Of his heresie 803. Penaunce what it is and how it was inuented eod What true penaunce is eod To do penaunce repentâ— what it is 804. Peny How a penie is taken in Scripture eod Peor What Peor is eod Pepuziani What heretikes they wer 805 Perfection To be perfect what it is eod Wherein perfection consisteth 806. How mans perfection is vnperfect eod Pergamus what Pergamus was 807. Pearle What a Pearle in Scripture signifieth eod Periury How the Pope maketh it lawfull eod Permission Of Gods permission or suffering 808. Persecution What persecution is eo How some persecution is iust and some wrong 810. How the church doth persecute eod Wherefore the true christians are persecuted 811. How in persecution the Christians doe multiply eod The miserable end of certeine cruell persecutors eod Peter Why he is called chiefe of the Apostles 812. Of Peters confession eod How Peter was not the rock but Christ. 813. Of his denieng of Christ. 814. How Peter speaketh for all eod How Peters faith is praied for 815. Peters seateâ— what it is 817 How Peter was rebuked of Saint Paul eod How Peter had a wife 818. How he suffered nothing against his will eodem How his power was no greater then the rest eod How Peter was neuer at Rome 820. Of the shadow of Peter 821. How he was but a figure of the church eod Pharao Whereof the word is deriued eo How his heart was hardened 822. Why he was called Leuiathan eod Pharesies What the Pharesies were eod When the Sect of the Pharesies began 824. What their wickednesse was eod After what manner Paule commendeth their Sect. 825. How they added to the Scripture eod What Pharesaicall righteousnesse is eo Phashur Of his crueltie to Ieremy yâ— prophet eod Phebe What ministration she vsed in the Church 826. Phigellus Of his hersie eo Philacteries What a Philacterie was eo Philip. Of his martirdome 827. Philosophy What Philosophy is eod Phisicke By whom it was first inuented 828. Of the woman the had spent all her goods in phisicke eod How God must be sought before Phisitions 829. Photinus Of his heresie eod Pietie What pietie is eod Pilate Of the acts and death of Pilate eod Of Pilates wife 830. Why the Priests deliuered Iesus to Pilate 831. Plant. How the place is expounded eod Plough
much shadowed Marl. vpon Iohn fol. 574. ¶ Brooke Cedron was a déepe valleie through the which a streame ranne after a great raine Geneua BRVSED REDE Looke Rede BVDDAS Of his heresie and finall end BVddas otherwise called Terebinthus was a little before Manes the heretike He taught about Babilon that he himselfe was borne of a Uirgin and that he was bred and brought vp in the mountaines He wrote 4. bookes The first of Mysteries the second he called the Gospell the third Thesaurus the fourth a Summerie Through witchcraft he tooke his flight into the aire to offer sacrifice but the diuell threw him downe and broke his necke Socrates li. 1. cap. 17. BVLL The Bull of Pope Clement the sixt published for the yeare of Iubelie 1350. WHosoeuer purposeth for trauaile sake to come to Rome maie choose that daie whereon he setteth forward a confessor or confessours or els in his iourneie by the waie or in anie other place vnto the which confessour or ghostlie Father we giue full power to giue absolution in all causes that concerne the Popes owne prerogatiue in as ample manner as if our owne person were present Item we graunt that if anie béeing confessed die by the waie that he shall bée frée and discharged from all their sinnes And farthermore we commaund the Angels of Paradise that his soule béeing fullie deliuered from Purgatorie they receiue it into Paradise In an other Bull he writeth thus We will not that anie man be formented in himself with the paine of hell And also we graunt to al those that weare the crosse thrée or foure soules at their pleasure whom soeuer they will to deliuer them out of Purgatorie Bale Of a certeine Priest that cast the Popes Bull before the Popes feet There was a certeine Priest which comming before the Pope cast the Popes Bull downe before his féete saieng Loe héere take your Bull vnto you for it doth me no good at all I haue laboured now these thrée yeares with all and yet notwithstanding for all this your Bull I cannot be restored to my right The Pope hearing this commanded the poore Priest to be seourged and after to be cast into prison what became of him afterward the writer of the Storie Henricus de Erphodia maketh no mention In the Booke of Mar. fol. 487. How Doctour Whittington was slaine with a Bull. There was a faithfull woman that suffered martyrdome in a certeine towne called Cheping Sadberie in the time of king Henrie the seuenth condemned by the Chauncelour called doctour Whittington At whose death a great concourse of people there gathered together to beholde hir end Among the which the foresaid Chauncellour was there present to sée execution done The Sacrifice béeing ended the people began to returne homeward comming from the burning of this blessed martyr It happened in the meane time that as the Catholike executioners were buisie in slaieng this séelie lambe at the towne side a certeine Butcher in the towne was as buisie in slaieng of a Bull which Bull he had fast bounde in ropes readie to knocke him on the head But the Butcher belike not so skilfull in his art of killing beastes as the Papists be in murthering Christians as he was lifting his Axe to strike the Bull sailed in his stroke and smit a little too lowe or els howe hée smote I know not This was certeine that the Bull although some what gréeued at the stroke but yet not striken downe put his strength to the ropes and brake loose from the Butcher into the streete the verie same time as the people were comming in great prease from the burning Who séeing the Bull comming towards them and supposing him to be wilde as was no other like gaue waie for the beast euerie man shifting for himselfe as well as hée might Thus the people giuing backe and making a lane for the Bull he passed through the throng of thein touching neither man nor childe till hée came where the Chauncellour was Against whome the Bull as pricked with a sodeine vehementie ranne full but with his hornes and taking him vpon the panch gored him through through and killed him immediatlie carrieng his guttes and trailing them with his hornes all the stréet ouer to the great admiration and wonder of all them that sawe it Booke of Mar. fol. 919. Wherevnto the Bulls of Basan are compared The strong or fatte Bulls of Basan haue compassed mée in on euerie side ¶ A Bull is a beast not onelie stoute and strong but also boisterous blockish fierce and cruell If his nimblenesse and quicknesse were to his might there were lightlie no beast to bée compared vnto a Bull Of these naturall properties and speciallie of his hornewoode and madde fiercenesse when hée is well baited and bitten with dogges the cruell enimies and the spitefull persecutours of our Sauiour Christ are verie aptlie and liuelie called Tauri robusti Boisterous Bulles By Basan ye shall vnderstand that it was a plentiful land full of woods and pastures ouer the which Og that great fat hogge was king Which Og was a Gyaunt whose bed was of yron in length 13. foote and a halfe and in breadth 6. foote and an halfe This countrie Basan ◠Pinguedo was a land of such fertiltie and plentie that the Prophet verie aptlie doth translate and applie the same vnto the persecutors of Christ which for their worldie wealth their tyrannie and pride are verie properlie called fat Buls of Basan ◠men wallowing in wealth in riches and plentie euen as the Bulles of Basan doe wallow in fat pastures And if a man would nowe narrowlie drawe and applie this place of the Prophet vnto the manners of such wicked men which now a daies doe persecute Christ in his members then by the fat Bulls of Basan ye maie wel easilie vnderstand al such idle rich fat couetous worldlie rich men which in our time doe so much gather togethers and kéepe to them and to their hefres that no poore man nor meane man nor handie craftes man can haue anie competent liuing by the true labour of their handes Ric. Turnar ¶ He meaneth by the Bulles of Basan that his enimie◠were so fat proude and cruell that they were rather beastes then men Geneua BVRDEN What is meant by the word burden I will laie none other burden vpon you ¶ Although there be some which in this place vnderstand the worde burden to be ment of the griefe of minde and bitternesse of heart which the godlie shold susteine by reason of his errour which they should be faine to indure till Christ come and deliuer them by his visitation yet is the place more rightlie vnderstood of the burden of the lawe For we know it was the propertie of heretikes and false Apostles to burden the Church with ceremonies whereas contrariwise Christ saith my yoke is swéete and my burden light Mat. 11. 30. c. Read Act. 15. 10. Rom 8. 15. Gal.
intent that we should followe him and thereby haue purgation for our sinnes For beside that it is impossible to followe him without an especiall worke of the spirit either in that he fasted fortie daies or in that he was neuer hungrie This were a plaine deniall of the benefits of his passion and the setting vp of our owne worke which is vnperfect For what great matter is it to eate meate but once euerie daie to drink two or thrée times many haue so liued in old yâ— time And what holines is it to eat fish onelie do not Cormerants and such as liue by the sea side liue so like wise Christ hath commaunded vs to followe him in loue peace mercie such like But in this example as a thing impossible we haue no such commaundement except we be drawne into wildernesse by the spirit as Christ was or by anie other worke of God we be destitute of food the comfort of creatures Then loe yâ— example of Christ may strength vs teach that not by bread onelie doe we liue but by euerie word that procéed out of the mouth of God A. G. fol. 187. Why Christ is called holie ¶ Looke Holie Why Christ is called true ¶ Looke True Why Christ was borne of a woman Whie was Christ borno of a woman truelie because â—nne and death ouerflowed the world through the first woman hee worketh the mysterie of life and righteousnesse by an other woman that the blame of sinne should not be imputed to the creature which is good but to the will by which Eue sinned R. Hutehynson Why Christ died for vs. And I was dead ¶ This cannot be verified of the Angels because they be inuisible and immortall spirits But Christ to obeie his Father and to wash awaye the sinnes of mankinde was contented to yéeld himself to death for a time to the intent that he might at length by death destroie him that had yâ— power of death that is to wit the diuell and set them at libertie which for feare of death were subiect to bondage all their lyfe long Heb. 2. 14. 15 for euen from the beginning God purposed vpon the sacrifice wherin Christ the true shepheard of all men gaue his life for his sheepe Iohn 10. 15. 17. And like as Christ the head of the Church entered into his glorie by death Luke 24. 26. So becommeth it all the godlie to die with him that they maie be glorified together with him according as Paule teacheth Rom. 8. 17. 2. Timo. 2. 12. 13. and Acts. 14. 22. Marl. fol. 27. Christ died for vs. ¶ They alleadge also that Christ died for vs all and thereof they inferre that his benefits is common to all men which thing we also will easilie graunt if onelie the worthinesse of the death of Christ be considered for as touching it it might be sufficient for al the sinnes of the world but although in it selfe it bée sufficient yet it neither had nor hath nor shall haue effect in all men which thing the schoolemen also confesse when they affirme that Christ hath redéemed all men sufficientlie but not effectuallie for there vnto it is necessarie that the death of Christ be healthfull vnto vs that we take holde of it which cannot otherwise be done then by â—aith which faith is the gift of God and not giuen to all men Pet. Mar. vpon the Rom. fol. 305 Obiection why did Christ choose to die vpon the crosse before other kinde of death Aunsvvere Truly because this kinde of death is accursed all that die on it as it is written Cursed is euerie one that hangeth on tree for so it commeth to passe that Christ was accursed for vs to deliuer vs from Gods curse as Paule saith Christ hath deliuered vs from the curse of the law in that he was made accursed for vs. R. Hutchynson The time and houre of Christs crucifieng One of the Euangellsts saith yâ— Christ was crucified the third houre the other the sixt houre Augustine affirmeth both to be true for yâ— Iews at the third houre cried Crucifie crucifie wherefore as touching them they slue the Lord then who yet was afterward at the sixt houre crucified by the souldiers of Pilate Pet. Mar. vpon Iudic. fol. 166. Of Christs calling vpon God in his passion My God my God whâ—e hast thou forsaken me ¶ NotwithstaÌ„nding yâ— he feeleth himselfe as it were wounded with Gods wrath forsaken for our sinnes yet he ceaseth not to put his confidence in God and call vpon him which is written to teach vs in all afflictions fo trust still in God be the assalts neuer so greeuous vnto the flesh Geneua How Christ baptised and baptised not Though that Iesus himselfe baptised not but his disciples ¶ It is said in the 22. verse of the chapter going before yâ— Christ was in Iewrie that he there baptised the which Saint Iohn heere expoundeth saieng that he baptised by his disciples Therefore the Lord baptised baptised not For he baptised because it was he yâ— cleansed washed purified the sinne He baptised not bicause he vsed not the outward sacrament of dipping or ducking in the water The Disciples vsed the ministerie of the bodie And he ioyned therewith his maiestie grace Therfore the Lord baptised by the ministerie of his Disciples Marl. fol. 10â— Of Christs humanitie The Marin Vigilius saith Dei filius secundu humanitatem c. The sonne of God according to his manhood is departed from vs according to his Godhead he is euer with vs. Vigilius li 2. contra Euti Cyrillus saith Secundum carnem c. according to the flesh onelie he would depart but by the presence of his Godhead he is euer present Cyrillus in Iohn li. 9. cap. 21. Gregorie saith Verlium incarnatâ—m manet recaedet c. The word incarnate both abâ—deth with vs and departeth from vs. It abideth with vs by the Godhead it departeth from vs by the bodie or manhood â— Gregorie de pasc homi 30. Augustin saith Ibat per id quod home erat c. Christ departed by yâ— he was maÌ„ abode by yâ— he was God He departed by that yâ— he was in one place he abod by yâ— yâ— he was in al places The heauens saith Saint Peter must containe and holde him vntill the time that all things bée restored Act. 3. 21. Cyrillus saith Christus non poterat c. Christ could not be conuersant with his Apostles in his flesh after he ascended vnto the Father Cyril in Iohn li. 11. chap. 3. Of Christs descending into hell three opinions Lyra saith yâ— Christs soule was 39. houres in Lymbo sanctoru patrum In yâ— place wher yâ— soules of yâ— holie Patriarks wer reserued kept till Christs coÌ„ming he saith yâ— Christs soule was 39. houres in yâ— place which he calleth Lymbus yâ— is to saie froÌ„ yâ— 9. houre
same presentlie in the Church he should be accursed for euer 7. Reason Basil saith Amphilochius being once made Bishop besought God that he might offen vp the vnbloudie Sacrifice with his owne words be fell in a traunce came againe to himselfe so ministred euerie daie On a certaine night Christ with his Apostles came down to him from heauen brought bread with him awoke Basil had him vp and offer the Sacrifice Up he rose was straight at the Altar said his praiers as he had written them in his paper lifted vp the bread laid it downe againe brake it in peeces receiued one reserued another to be buried with him hung vp the third in a golden Doue And all this was done Christ his Apostles being still present who came purposelie from heauen to helpe Basil to Masse Aunswere This storie is a méere fable put foorth vnder the name of Amphilochius as shal appeare by the circumstaunce weighing of the likelihood Basile besought God that he might make the sacrifice with his owne words And shall we thinke he had more fancie to his owne wordes then he had to the words of Christ He awoke stoode vp and sodeinlie was at the Altar at midnight What shall we thinke he was the Sextine there or laie all night like Elie Samuel in the Church and yet being so famous a Bishop had no man to tend vpon him He diuided the bread and laide vp the third part of it in a golden Doue that hang ouer the Altar which Doue was not yet readie made For it followeth immediatly in the next lines After Basile had done thâ—se things and had communed with Eubolius and other mo the next daie he sent for a golde-smith made a Doue of pure golde If this Doue were made before howe was it made afterwarde and if it were not made afore howe could it hang ouer the Altar or how could Basile put his bread therein before it was made and to what end was the bread so kept in the Doue and wherein or where was the other third part kept that Basile thus reserued purposelie to be buried with him which portion in the end of seuen years he receiued in his death bed Now iudge what kinde of bread yâ— would haue ben after seuen yeares kéeping to be giuen to a sick man The true Amphilochius was a godlie and worthie Bishoppe But this Amphilochius which wrote the storie of Thomas Becketts life 700. yeares before he was borne was a manifest and an impudent lyar Iewel Bucers opinion of the communion bread The third Chapter saith he is of the substance forme and breaking of bread which all doe well inough agrée with the institution of Christ whom it is manifest to haue vsed vnleuened bread and easie to be broken For he brake it and gaue it to his Disciples péeces of the bread broken Touching the forme and figure whether it were round or square there is nothing declared of the Euangelist And because this bread is commonlie vsed for a signe not for corporall nourishment I sée not what can be reprehended in this description of the bread which is in this bookâ— except some would peraduenture haue it thicker that it maie the more fullie represent the forme of true bread D. W. fol. 594. CONCOMITANCIA A new word deuised of the Papists AFter that a new religion was deuised it was necessarie for aide of the same to deuise new wordes Whereas Christ saith This is my bodie they saie this is my bodie and my bloud Whereas Christ saith This is my bloud they saie this is my bloud and my bodie and in either part they saie is whole Christ God and man If ye demaund how they knowe it they saie not by the word of God but by this new imagination of Concomitancia CONCORD A definition of concord COncord is a sure consent of mindes and wils in anie matter so that whatsoeuer God saith to will the same whose parent and concernatrice similitude as farre foorth as the nature of thinges doe beare and suffer bringeth all thinges to vnitie Who is the mother of concord Similitude by interpretation is called likenesse and it is named among learned men to be the mother of concord because that whereas men be of like faith there is peace and vnitie and whereas they be not there is strife and debate A praise of concord Salust called as I maie vse Saint Austens words Historicus veritatis that is to saie a writer of true stories saith that by concorde small substaunce doth increase And againe by discorde most greate riches will waste awaie and come to naught Publius a writer of merrie verses neuerthelesse full of wise senteÌ„ces affirmeth weak help to be made strong by sure consent The Psalmograph or the writer of Psalmes commending concord as a necessarie thing saith Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie And in the last end of the Psalme it followeth there hath the Lord promised his blessing and life for euermore Can Giusta a Scithian which made or builded the dominion of the Tartarians exhorting his xii sonnes which dieng he left behind him vnto concord as vnto the only sure stabilitie of the publike weale by the example of a sheafe of Arrows which being surelie bound together none of them was able to breake a sunder But the shaftes being loosed one from an other they did verie easille cracke them in péeces Chria Serterius by the like example afore did bring his hoast into a concord shewing that the strongest men of warre could not drawe out the haires of an horse taile all at once but taking the weake haires diuided asunder they might soone pull them out one after an other without anie paino Bibliander CONCVBINE How a Concubine is taken in holie Scripture A Concubine and an whoore after the manner of our English speach is all one For we in England do vnderstand by a Concubine a woman that is not married yet secretlie vnlawfullie keepeth companie with anie man as though shée wer his wife But the Scripture doth not so take this word Concubine As by these examples Abraham was a good man yet he had both a wife two concubines For Sara was his obedient louing wife Agar Ketura were his concubines as it is expreslie written in the 25. of Genesis on this wise Abraham beside Sara had an other wife called Ketura by Agar he had onlie one sonne by Ketura he had sixe sonnes Now when Abraham died he gaue his inheritaunce and his chiefe possessions to Isaac Filijs autem concubinarum largitus est munera But vnto the sonnes of his concubines Abraham gaue rewards and legacies and yet was Abraham no fornicatour nor Agar neither Ketura were no whoores Also in the. 8. Chapter of Iudicum ye reade that Gedeon had 70. sonnes Hée had one named Abimelech Natus de Concubina whose name as Iosephus saith was Droma This Abimelech
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
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
out of the way so that they cannot but perish for their vnkindnesse that they loued not the truth to liue thereafter and to honour God in their members How miracles are done in these daies The Church of Christ is a little flocke which the diuel the king of darknesse and Antichrist the people do persecute and bend all their force against it And yet Gods so miraculously defendeth the same that all they without Gods permission cannot touch the least number thereof This presence of God in his Church is miraculous inough so that we néede not to seeke any other miracles Hemmyng MIRRHE ALOES AND CASSIA A briefe declaration of these three wordes MIrrhe is a little shrubby trée growing in the hot countrey called Arabia foelix the fruitfull Araby or the wealthy plentifull Araby so called in respect of the other that is but barren This Mirrhe trée is lowe and full of prickes as our thornes and briers be The â—auour and smell of the woode is singularly pleasant so likewise is the iuyce or the Gumme thereof called Guttaa distillando like as of the Greekes iâ— is called Stacte In steede of this worde Gutta or State some Interpreters doe translate Aloes Aloes is a shrubâ—e growinge in Arabia also whereof there bée two kindes the one cleane contrary to the other for the one hath a very stinking sauour and is of a meruailous bitter tast And of that kinde of Aloes speaketh Iuuinal or rather the prouerbiall sentence vsed by Iuuinal Plus Aloes quam melles habet It is a thing that hath more bitternesse then swéetnesse in it As if a man would say to beare office séemeth to be a pleasant thing but if the displeasure and daunger therof be well considered Plus Aloes quam mellis habet There is another kinde of Alos of most pleasant and swéet sauour of which mention is made in yâ— 7. chapter of yâ— Prouerbs Salomon counterfaiting the pleasant speach of an harlot alluring young men vnto her sensuall purpose saith in her person on this wise I haue made me a gorgeous chamber Et cubile meum odoratum reddidi mirrha Aloe Cynamome And I haue made my bed excéeding swéet not with damask water but with Mirrhe Aloes and Cynamome Of Mirrhe Aloes Nichodemus that came to Christ in the night seson made a fine and costly mixture therwith to anoint the dead bodie of Christ lieng in the sepulchre Cassia is of like oderiferous a pleasaunt sauour yâ— Mirrhe and Aloes be which thrée being ioyned togethers must néeds make a swéete smell as it is spoken of the Prophet by Salomon Mirrham Guttam siue stactem siue Aloen Cassiam redolent omnia vestementa tua All thy garments doe smell of mirrhe aloes and Cassia that is to say thy garmentes are excéeding pleasant and swéete Ri. Turn MYSTERIE What a Mysterie isâ— A Mysterie is a thing secret or hid in words or ceremonies or a ceremonie wherein some secret thing is understoode Eliote Christ is crucified euery bay in a mysterie that is to saye euerie day his death is represented by his Sacraments of remembraunce The bread is Christs body in a mysterie that is to say it representeth his bodie that was broken for us kéepeth it in our remembrance The Communion is Christs pason in a mysterie that is to say it representeth his person and kéepeth it in our memorie I. Fâ—rith MOLOCH What manner of Idoll this Moloch was THat giueth of his séede to Moloch c. ¶ Under the name of Moloch is forbidden all manner of Idolatry specially the exercising children therto for that is abhominable before the Lord. Moloch was an Idoll of the children of Ammon whose Image was hollow hauing in it seauen closets one was to offer therein Fine floure an other for Turtle doues the third for a shéepe the fourth for a Ram the â—ift for a Calfe the sixt for an Oxe And for him that would offer his sonne was opened the seuenth closet And yâ— face of yâ— Idoll was like the face of a Calfe his hands made plaine redy to receiue of theÌ„ that stood by T. M. ¶ Moloch was a certeine Idoll of copper proportioned like vnot a man which Image was made holow within And when the people would offer their children in sacrifice to this Idoll a fire should be made within the holow place of the Image vntill it were red hot and when the childe should be put into the Idols hands the Priests wold make such a noise with drumslades Timbrells and Tabrets that the parents shoulde not heare the voice of the childe but beléeue tha the Gods receiued yâ— soule of yâ— childe that it died quietly without paine Lyra. MONEY How Christ had Money SHall we go and buy 200. pennyworth of bread c. ¶ Wée learne héere that Christ had money else the Apostles wold not haue sayd Let vs goe and buy 200 pennyworth of bread Then it is lawfull for Preachers to haue money with them wherewith to buy meate and drinke and clothing with other necessaries Sir I. Cheeke MONTHES The. 42. Monthes in the Apocalips expounded ANd power was giuen him to do 42. months ¶ As ther is no doubt but by the â—east with 7. heads bearing the whoore of Babilon dronken with the bloud of Saints is signified yâ— citye of Rome So in my iudgement yâ— power of making 42. monthes in yâ— 13. of the Apocalips is to be expounded taking euery month for a sabboth of years yâ— is reckoning for 7. years a month so yâ— fortie two such sabboths of yeares being gathered together make vp yâ— yeares iust betwéene the yeares of Christs death to the last yeare of the persecution of Maxentius when Constanâ—inus fighting vnder yâ— banners of Christ ouercame him made an end of al persecutioÌ„ within yâ— Monarchy of Rome The number of which yeares by plaine computation come to â— 294. to the which â—294 yeers if we adoe the other 6. yeers vnder the persecutioÌ„ of Licinius in Asia then it filleth vp full the number of 300. yeares And so long continued the persecutioÌ„ of Christs people vnder the heathen tyrants and Emperours of the Monarchie of Rome according to the number of 42. monâ—thes which the beast had power to make specified in the. 13. of the Apocalips In the booke of Mar. â—ol 139. MONETARIVS Of this man sprang vp the sect of the Anabaptists ¶ Looke Anabaptists MONTANVS The first that wrote lawes of â—asting MOntanus whereof the Montanists are called taught in Phrigia héereof it is that the heresie is called Phrigian Epiphan saith it began about the. 19. yeare of Antonius Pius which succéeded Adrian This Montanus was taken in Phrigia for the holy Ghost Priscilla and Maximilla for Prophitesses He forbad marriage commaunded abstinenâ—e from certeine meates as vnlawfull In the end Montanus and Maximilla haÌ„ged themselues Eus. 1. 5. cap. 13â— 14. 15. 16. 17. The Montanists otherwise called Cataphrigians pricked a boy with bodkins drew the
keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
foorth the truth Ridley Teaching you vaine speculations as worshipping of Angells of blinde ceremonies and beggerlye traditions for nowe they haue no vse séeing that Christ is come Geneua PHISICKE By whom it was first inuented AESculapius the sonne of Apollo was the first inuenter and practiser of Phisick who for that science the antiquitie honoured as a God And such as recouered from anye disease did sacrifice vnto Aesculapius a liue Cock But the Poets do fable that he was slaine with lightening of Iupiter because he had with cunning of Phisick restored Hippolitus the sonne of Theseus to lyfe Vdal Of the woman that had spent all her goods in Phisicke Had suffered many things of many Phisitions and had spent al that she had ¶ Heere the woman is not blamed because shée had spent and bestowed much substaunce vpon Phisitions but rather we doe learne that Phisicke ministred without God is vnprofitable Let vs not then despise Phisicke which the highest did create from the earth but let vs resigne put our whole wil into the hands of God whether he wil heale vs by phisick or bring vs to our graue Sir I. Cheeke How God must be sought before the Phisition He sought not the Lord but Phisitions ¶ He sheweth that it is in vain to séeke to phisitions except first we séeke to God to purge our sinnes which are the chiefe cause of all our diseases and after vse the helpe of the Phisition as a meane by whom God worketh Geneua PHOTINVS Of his heresie PHotinus Bishoppe of Sirmium mainteined the heresie of Sabellius Paulus Samosatenus that Christ was not God before Marie bare him He said the worde was at the beginning with the Father but not the Sonne Socrates li. 2. cap. 24. Epiphan heraes 71. PIETIE What Pietie is PIetie is a true worshipping of God a soundnesse of doctrine and a pure lyâ—e which things follow hope and fayth Pet. Mar. vpon Iudic. fol. 279. Lactantius calleth it iustice and deuout worshipping and knowledge of God godlinesse godly affection naturall loue towards the parents and kinsfolke naturalnesse naturall zeale or affection PILATE Of the Acts and death of this man THis man being ordeined President of Iudea at his first entrie to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Hierusalem whereby rose a great sedition forsomuch as the Iewes being therewith grieuously offended offred themselues rather to the death theÌ„ they wold suffer any Image in yâ— temple Pilate in like manner vsed the treasure called Corbona contrarie to the custome and lawe of the Iewes and because diuerse of the Iewes shewed themselues to be gréeued therewith he beate and slew a great number of them And after the death of Christ as witnesseth Tertulian Pilate wrote to Tiberius the Emperour of the death vertue and miracles of Christ who after he had published the same in the Senate would haue had Christ to be ascribed and numbred among the Gods of the Romanes but the Senatours woulde not consent thereto in anye wise because that Pilate wrote to the Emperour and not to them But Tiberius continued in his sentence defeÌ„ded on pain of death that no man should persecute the christen people Pilate at the last was commanded by Vitellius prouost of Surrey to goe to Rome there to aunswere to certeine complaints which should be layde to his charge by the Iewes for which accusations hée was after deposed and banished to Lions in Fraunce where as Eusebius saith he slew himselfe ¶ Of Pilate Iosephus writeth hée succéeded Valerius Graccus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernment he crucified Christ. And two yeares after that being expired he was put out of his office by Vitellius deputie of Siria for the innocent Samaritanes that were slaine an other béeing put in his place and he constrained to go to Rome to purge himselfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Gaius appointed in his roome Under this Gaius as Eusebius maketh mention in his ecclesticall historie Pilate slew himselfe Marl. vpon Math. fol. 685. Of Pilates wife His wyfe sent to him sayeng Haue thou nothing to doe with this iust man for I haue suffered manye thinges this daie in my sléepe because of him ¶ Onely Mathew maketh mention of this thing concerning the wife of Pilate which was done when Pilate was sitting downe on his Tribunall seate to giue iudgement of death against the Lorde Haue nothing to doe with that iust man As touching the Gréeke text it is sayde Thou hast nothing to doe with that iust man But the Hebrew text hath Haue thou nothing to doe with that iust man Beholde and note héere how the innocency of Christ deserued testimonie of euery one namely of Iudas of Pilate of Pilates wife of Anna of the false witnesse of the wise men of the Cananites of the Samaritanes of the Centurion and lastlye of the theese hanging on the Crosse. For I haue suffered manie thinges although the meditation and studie in the daye time might be occasion of this dreame yet notwithstanding it is without al doubt that the wife of Pilate suffered those torments not naturally as many doe at this daie oftentimes but rather by singular instinct and motion of God Many haue thought that the Diuell suborned this woman and craftely couloured the matter in her that hée might staye the redemption of mankinde the which is verye vnlikely in all pointes when as by the motion prouocation of the Diuell the chiefe Priests and Scribes did so greatly séeke and desire to destroye Christ. Therefore we must this rather thinke of it that the innocencie of Christ was proued by manye meanes of God the Father to the end that it might appeare that he died not for his owne but for others sakes And for that cause he thought good to be absolued so oftentimes by the mouth of Pilate before hée was condempned that in his innocent dampnation there might appeare a lawfull satisfaction for our sinnes But Mathew very expresly and plainely setteth forth the matter least any man shoulde meruayle why Pilate was so carefull and diligent to defend and contende in the tumult of the people for the lyfe of a contemned man And truely God constrained him by the terrour of the dreame which his wife suffered to defend the innocencie of his sonne not that he might deliuer him from death but onely to declare that he was punished for other mens faultes c. Mar. fol. 702. Why the priests deliuered Iesus to Pilate And deliuered him to Pilate ¶ It was not lawfull for them to put anye man to death For all causes of lyfe and death were taken awaye from them first by Herode the great and afterward by the Romanes about fortie yeares before the destruction of the temple and therefore they deliuered Iesus to Pilate Theo.
of learning as our Uniuersities be This was their portion Num. 35. And to the maintenaunce of their liuing God appointed sixe things foure of them were certaine and standing and two stoode but vpon the frée offering and deuotion of the people The foure things standing were these The first fruites of all manner graine and spices with other commodities The second yâ— first birth or first begotten of euery liuing thing If it were of a man the Parents should redéeme it with money If it were of a beast that the Priest could not eate nor could not be offered it should be redéemed with money also The third was the tenths of yâ— Leuites tithes The fourth were certaine Cities which were common to them with the Leuites These foure were standing The other two were but casualties which passed all the other The one was the daylye Oblations and Sacrifices that were offered vp to God in the Temple and the other was the vowes of the frée-will offering of the people If it were a man that had offered vp himselfe betwéene 20. yeares and 60. his redemption should beâ— 50. Sicles If it were a woman hir fine was 30. Sicles If it were a poore man not able to redéeme himselfe with the former summe then to agrée with the Priest for as little as he could If it be a beast that was vowed either it was cleane or vncleane that is it was mans meate or otherwise If it were no mans meate as an Horse an Asse a Camell a Swine c. Then the Priest might sell it to whom he would And if the owner wold buye it againe then he must giue the fift penie aboue that hée was bidden for it of another man If it wer a clean beast yâ— was offered then it could not be redéemed The lyke fashion was vsed for vowing of houses Likewise also if a man had vowed a péece of land of his inheritaunce looke what summe of corne the ground would beare by the yeare according to the same he should pay to the Priests vse counting to the yeare of Iubely which was euery 7. yeare Concerning those two points that no ground should be plowed nor tilled nor no debtes nor lawe dayes kept to plead for any iniury And euery 50 yeare was the great Iubely in the which also if anye man had morgaged and pledged his land to his neighbour or had vowed it to the Temple the land shuld in the great Iubely neuertheles return home to the right heires So that if any man had vowed a part of his land vnto the Lord the yerely rent thereof according to the value was to be paid vnto the Priests vntill the yeare of Iubely came Thus ye know to what vse and purpose the vow went to the finding and increasing of the Priests liuing Read Leu. 27. Thrée manner of vowes were vnlawfull and of none effect DA vowe made by a Damosell vnder the tuition gouernaunce of hir father without hir fathers consent was voide of no value but with the consent of hir father or he hearing that his daughter had vowed not reclaiming by by the vow of his daughter was to be offered in the temple according to the law Leuiticall before rehearsed A mans daughter being vnmarried but yet handfasted and promised to a man in mariage if he to whom she should be maried did reclaime and forbid the womans vowe as soone as hee heard it in that case the maiden was free froÌ„ hir offering otherwise she stoode bound to performe hir frée-will offering A mans wife making any vow hir husband not consenting hir vowe was not to be kept but he hearing of his wiues vow and not denieng both he and she stood bound to yâ— perfourmance of the vow These are yâ— onely le ts which be expressed in Moses lawe why a vowe should not be perfourmed All other men and also widowes making a vow was by the law of Moses bound to paye his vowe The vowe of the Nazarei that is of the abstainer when hée vowed abstinence vnto the Lord he was bound to abstain from wine and from all manner of strong drinke from things that was made of grapes Also he might not suffer his beard nor his head to be shaueu but the lockes of his haire to grow and the tufts of his beard lykewise Moreouer he might not be present at the death of any man neither father nor mother brother nor sister And kéeping this 3. points during his abstinence he was an holy Nazarei according to the law of Moses This done obserued they should come to the Temple dore and there offer an he Lambe of a yeare olde for a burnt offering and a Ram for a peace offering with a basket of swéete Cakes sprinkled with oyle for a meat offering This oblation done the Nazarei was shaueÌ„ before the temple dore so departed with this blessing spoken of the priest Benedicat tibi Dominus custodiet te osâ—eÌ„dat tibi facieÌ„ suaÌ„ misereatur tui Here is all yâ— the old Testament speaketh of vowes which vowes with the ceremonies and sacrifices were ordeined by yâ— Holy ghost for the people for yâ— time only to the end partly to kéep them from yâ— Idolatry of the heathen froÌ„ yâ— works of their own inuentions partly by these vows Ceremonies to maintaine the Leuiticall seruice and ministration of the Tabernacle vntill the comming of Christ which was the ende of the lawe This could not be without Priestes and other inferiour Ministers nor the Priests could not be honestly and liberally prouided for without liuings Therefore God appointed vnto them sixe things of the which vowes was one Héere is all that can be spoken of vowes taking this word Uowe in his proper kinde and signification As soone therfore as ye heare the name of a vowe by and by remember that ye are in the olde Testament and in the bowells or in the shadow of Moses lawe and cleane out of the Gospell for by the Gospell we are cleane rid from the lawe of Moses both Iudicialls and Ceremonialls and vowes were a parte of the Ceremonialls They that be of Christs religion hath no more to do with Uowes then they haue with Burnt-offering Peace offering Meate offering Altars Censers Candlestickes the Paschall Lambe Cleansing c with an infinite number moe which as Saint Peter saith neither we nor our forefathers were able to beare Christ hath made vs frée from all these baggages In the new Testament ther is no mention made of vowes properly in their owne signification All that may be obiected is where S. Paule shaued his head at Cenchrea for he hadde a vowe saith the text vnderstand the vow of the Nazarei which place doth séeme that S. Paule did allowe the vowes of the Nazareis to be retained among the Christians which was nothing so For in the 16. of the Actes ye shal read that S. Paule
did circumcise Timothy at Derba and Listria not because he allowed Circumcision but to beare with the time and with the weakenesse of the Iewes wherby he might the better perswade them and allure them to the faith of Christ. For the same purpose did he shaue his head in Cenchrea faining himselfe to the sight of the Iewes to haue bene a Nazarei when he was nothing lesse but onely to win the Iewes by a little and a little was content to vse an holy charitable dissimulation as I might say onely for this purpose that he might win them to Christ. That this was S. Paules practise he himselfe confesseth in yâ— 1. Co. 9. 22. saieng I framed and fashioned my selfe to please all men only to this end that I might win them to Christ. This place ye see maketh nothing for the establishing of vowes Votum is sometime taken of the Lawiers Propteractis promissis ciuilibus as we would say Vir iustus est vota promissa prestare The propertie of a good man a righteous liuer is to performe all his couenaunts bargaines And now this word Votum is borrowed out of the olde Testament We call commonly our profession in Baptime a vow which is not properly to be called a vow forasmuch as a vow is a worke of a mans owne frée will But let it be that our profession be taken for a vow which vow if we kéepe all other monasticall vowes are but vaine vnprofitable foolish wicked and full of hipocrisie for either it must be graunted that these vowes as they call them of chastitie of puritie and of obedience either they are workes commaunded of God or els workes mo or other then God hath commaunded what a blasphemous pride is it what a presumpteous hypocrisie is it to doe more for our own vowing then for Gods commaunding Were not that souldier worthy of wages that would doe nothing at the commaundement of his Captaine but that which he first had vowed of his owne frée will to serue his Captaine And againe If we doe other things then those which God hath commaunded vs all our labour is but in vaine For Christ saith Frustra colunt â—me docentes doctrinas mandata hominuÌ„ Ri. Tur. ¶ Looke Widow Of the vowe of the Nazarite As touching the vow of yâ— Nazarits as it is manifestly set forth in the 6. of Num. But those things which are ther written may all be reduced to thrée principall points The first was they should drinke no wine nor strong drinke nor anye thing that might make them dronke Another was that they shuld not poll their head but all that time the Nazarite should let his hayre grow The third was that they shoulde not defile themselues with mourning for vnrialls no not at the death of their father or mother These things wer to be obserued only for some certaine time for he vowed to be a Nazarite but for certein number of dayes months or yeares Pet Mar. vpon Iudic. fol. 201. Of the godly vow of Staupitius I haue saith this godly learned man vowed vnto God aboue a thousand times that I would become a better man but I neuer perfourmed that which I vowed Héereafter I will make no such vow for I haue now learned by experience that I am not able to perfourme it Unles therefore God be fauourable mercifull vnto me for Christs sake and graunt vnto me a blessed and an happy houre when I shall depart out of this miserable life I shal not be able with all my vowes and all my good deedes to stand before him ¶ This was not onely a true but also a godly an holy desperation this must al they confesse both with mouth heart which will be saued For yâ— godly trust not in their own righteousnes but say with Dauid Enter not into iudgement with thy seruaunt Luther vpon the Gal. fol. 251. VRIM AND THVMIM What they doe signifie VRim Thumim are Hebrue words Vrim signifieth light and Thumim perfectnesse and I thinke the one wer stones that did glister had light in them the other cleere stones as Christall and the light betokened the light of Gods word the purenesse cleane liuing according to the same was therof called the example of the children of Israel because it put them in remembrance to séeke Gods word and to do there after T. M. ¶ Vrim Thumim signifie light perfectnes out of the which it pleased God to giue aunsweres oracles iudgments but what they were it doth not well appeare to any writer They were placed in the Priests breast to admonish him that he ought to shine in doctrine and to be perfect in conuersation of life The Bible note ¶ Vrim signifieth light and Thumim perfectnesse declaring that the stones of the breast plate wer most cleare and of perfect beautie by Vrim also is ment knowledge Thumim holines shewing what vertues are required in the Priests Geneua The meaning of these places following But the Lord aunswered him not neither by dreame nor by Vrim ¶ Of Vrim is spoken Nu. 27. 21. God would not that the high Priest should giue Saule aunswere at this time therfore suffered not to see his will in Vrim as he was wont to doe or happely he saw his will but saw therewith that he should not shew it to Saule T. M. Who shal aske counsell for him by the iudgement of Vrim ¶ According to his office signifieng yâ— the ciuill magistrate could execute nothing but yâ— which he knew to be yâ— will of God Ge. VS How this word signifieth mo persons then one LEt vs make man in our Image ¶ Moses speaketh in yâ— plurall number signifieng mo persons to be in God that the father in the creation of man consulted with his wisedome and spirit The Bible note ¶ God commaunded the water to bring forth other creatures but of man he saith Let vs make signifieng that God taketh counsell with his wisdome vertue purposing to make an excellent worke aboue all the rest of his creation Geneua The meaning of this place following They went out from vs but they were not of vs. ¶ Héereby doe we learne that they that fall away from among the elect chosen of God yet they be none of the members of them For if they were of them they would continue and abide with them Sith then that they fall away from the knowen truth they do plainly declare thereby that they were none of the true elect chosen of God but were plaine hipocrites which for a tune did shine in the Church with fained holinesse whereas in wardlye they wer filled with all kinde of infidelitie vnbeleefe which they cloaked as long as they could till they were by the righteous iudgement of God manifested and opened at length such shall the Church haue vnto the worlds ende I. Veron VSVRIE The
inferior more obscure then the bright shew of Christs works Mar. fol. 176. Though I beare record of my selfe yet my record is true The sense meaning is this Although euery man is suspected in his owne cause although it be prouided by lawes that no man speaking in his owne cause shuld be credited yet notwithstanding this can take no place in the son of God which is aboue the whole world for he is not to be reckoned in the order of men but hath this priuiledge from his father to gouerne all men with his word alone Mar. fol. 293. That which Christ denieth chap. 5. 37. héere he graunteth to declare vnto them their stubburnes saith that béeing God he beareth witnes to his humanitie likewise doth God the father witnes the same wher are two distinct persons though but one God Geneua At the mouth of two witnesses c. Not that the testimony of two witnesses are alwaies true but because it is to be counted true For otherwise the testimonie of men may be false as it is to be séene in the 3. of Kings chapter 21. 13. Math. 26. 6. Susanna 13. VVOE What woe is THis word Woe as Basil saith is a lamentable mone wherewith all they yâ— grone vnder the crosse doth vtter their griefe What is betokened by the 3. woes in the reuelation of Iohn One woe is past and behold two woes come yet heereafter ¶ The fiâ—st woe betokeneth the mischiefe that is brought into the world by the false prechers Cloister men which aduanced Antichrist vnto so great authoritie yâ— he began to be estéemed for a God and Sauiour when notwithstanding he was but a destroier rooter out loe saith the text ther came yet two woes after this yâ— is to wit in the opening of the trumpets of the sixt seuenth Angels For the second woe is ment of the time wherin Antichrist raigneth with most cruel persecutions against the godly through the whole world And the third is about yâ— ende destruction of Antichrist whome the Lord shall dispatch with the breath of his mouth and rid quite away through the brightnesse of his comming 2. The. 2. 8. Mar. fol. 135. VVOOD What it is to build on wood haye or stubble IF any doe build on this foundation wood haye or stubble ¶ That is if a man of good intent but yet through ignorance preach teach you to sticke vnto ceremonies mens traditions although they seeme neuer so glorious to such things as are not grounded on scriptures as S. Cyprian taught defended to rebaptise him that was once baptised after fallen into heresie yea many Bishops consented vnto him yet was it surely a great errour This is wood haye and stubble that cannot endure the fire of temptation light of Gods word c. I. Frith fol. 43. VVOLFE How a Wolfe is sometime taken in a good sense BEniamin is a rauishing Wolfe ¶ Wolfe is héere taken in â— a good sense and signifieth a feruent preacher of Gods word as was Paule in whom the text is verefied T. M. The meaning of these places following The Wolfe the Lambe shall féede together ¶ The meaning is that the most wicked cruell men shall at the comming of Christ agrée with the good peaceable that the Gentiles which for their beastly liuing are often signified vnder the name of beasts shal be at vnitie with the faithfull the one liue ioyfully with the other without strife The very selfe saieng haue ye in the 11. Chap. ver 6. T. M. The Wolfe shall dwell with the Lambe ¶ Men because of their wicked affections are named by the name of beasts wherin the like affections raigne but Christ by his spirite shall reforme them worke in them such mutuall charitie that they shal be lyke Lambes fauouring and louing one another cast off all their cruell affections Geneua VVOMAN Of the woman arayed in Purple ANd the woman araied in Purple c. ¶ This woman is Antichrist that is the Pope with the whole bodye of his filthyâ— creatures as is expounded ver â—8 whose beautie only staÌ„deth in outward pompe and impudencie and craft like a strumpet Geneua ¶ The womans variable garments be tokeneth diuerse liueryes of religious orders or the Rose coulour may signifie a readinesse to shedde christen bloud The cup â—ull of abhominations c. the Popes decrées decrefalls Bulles dispensations suspensations and cursings The beast she sat on is the Papall seate Sir I. Cheeke Of womens apparell The Prophet Esay reckoneth vp their bracelets their tablets their bonets their nosegaies iewels their vailes their wimples c. ¶ In rehearsing all these things perticularly he sheweth the lightnesse and vanitie of such as cannot be content with comelye apparell according to their degrée Geneua Tertulian in his booke of the â—ttire of women setting forth a better new apparell of women saith thus Prodite vos feminae c. Come ye forth ye women hauing your beauties bettered with the helps and ornaments of the Apostles taking white liues of simplicitie and readynesse of shamefastnesse hauing your eyes painted with shamefastnesse and your spirits with secresie putting into your eares the word of God tieng to your neckes the yoake of Christ put vnder your neckes to your husbands and ye shall be well apparelled Haue alwaies what to doe in your hands and fasten your féete at home and ye shall bee better lyked of them and if ye were in gold Clad you with the silke of sinceritie with the saten of sanctitie with the purple of probitie Thus prune and pricke vp your selues and God himselfe shall be your paramour c. How women may not weare mans apparell The woman shall not weare that which perteineth to man c. ¶ It is not forbidden but that to eschew or auoide ieopardy or to passe the time merely or to beguile our enimies a womaÌ„ may weare a mans harnesse or vestiments and contrariwise a man womans clothes but that they be not earnestly and customably vsed that due honour and dignitie may be obserued of both kindes seeing to doe contrariwise is vncomely T. M. Of the woman taken in adultery Neither doe I condemne thee goe and sinne no more ¶ Hée sayth not neither shall any man condemne thée because hée would not abrogate the office of yâ— lawful iudge Therfore they which gather heereby yâ— adultery is not to be punished by death by the same it is necessarie that they graunt yâ— an inheritaunce ought not to be diuided because Christ would not make himselfe an arbitrer or vmper in that businesse betwéene two bretheren yea let euery wickednesse be exempted from the punishment of the lawe if so be adulterers may escape vnpunished they open the gate to treason to murther to rapine and theft If the magistrate had lawfully condemned adulterye Christ would not haue absolued the same He absolued
open yâ— thing vnto you which is of truth So that you must do well vnto man the which is made vnto the Image of God giue him honour reuerence giue him meate when he is hungry giue him drinke when hée is a thirst cloath him when he is naked serue him when he is sicke giue him lodging when he is a straunger and when hee is in prison minister vnto his necessities this is the thing that shall be counted to be giuen God truely What honour is this of God to runne about foolishly to stonie and woodie Images and to honour as Gods Idols and dead figures and to despise man in whome is the verie true Image of God Wherefore vnderstane you that this is the suggestion of the Serpent that lurketh within thee which doth make you beléeue that you bée not wicked when you hurt sensible and reasonable men c. Also the same Doctour saith in the same booke What thing is so wicked and so vnthankfull as to receiue a benefit of God and to giue thanke to stocks and stones wherefore awake and vnderstand your health ¶ We are vnthankfull vnto God of whome we haue receiued all things and for them giue thankes to the worme eaten Gods D. Barnes Looke in the word Latria Let vs not leâ—â— anie visible spectacles least by erring from the veritie and by louing shadowes we be brought into darknesse Let vs haue no deuotion to our fantasies It is better to haue a true thing whatsoeuer it be then all manner of thinges that may be fained at our owne pleasure c. ¶ Images are but visible spectacles and shadowes D. Barnes To worship Images is heresie Saint Austen in his Catalogue wherein he rehearseth all the heresies of his time reckoneth among them one Marcella a woman of Capadocia which worshipped the Images of Iesus Christ of Paule of Pithagoras and of Homer with making of adoration and incensing of them I. Olde No religion where Images be vsed There is no doubt saith Lactantius Constantinus Shoolmaster but there is no religion whersoeuer an Image is I. Olde How Images are the teachers of Iyes and not lay mens bookes Damascene doth teach in his fourth booke de Orthodoxa fide and also Gregorie the great in his Registers or booke of Epistles .10 chap. and 4. Epistle that Images be lay mens bookes and godly meanes to stirre vp the hearts of the people to deuotion Aunswere The Prophet Abacuc saith What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies whereby it followeth that the Images are the bookes of lyes and that they came of him who is a lyar from the beginning as the Father of lyes Howe well then are the simple and ignoraunt people for whome our Sauiour Christ did vouchsafe to shed his déere heart bloud prouided for when such bookes are deliuered vnto them in stéede of the liuing preaching of Gods worde It is not for naught that Ieremy doth crye out They altogether doate and are foolish for the stocke is a doctrine of vanitie Meaning that nothing more displeaseth GOD nor bringeth men into greater errour and ignoraunce of God then Images doe wherefore he calleth them the doctrine of vanitie and the worke of errour as Abacuâ— calleth them the teacher of lies who in the same Chapter thundreth out against the wicked opinion of them the calleth them the bookes of the laye people on this manner Wo vnto him that saith vnto the wood awake to the dombe stone arise vp should the same teach Should the same be laied ouer with gold siluer there is no breth in it but the Lord is in his holy temple As if he shuld say there is no breath no lyfe nor mouing in the Image how shuld they teach then Therefore it is more vanitie fondnesse to set forth Images vnto the people for their teachers schoolemaisters sith yâ— the liuing God who is the true teacher is in the middest of the temple that is in the hharts of the faithfull teaching those things that are both profitable the euerlasting whervnto may be added the saieng of Saint Paule What agréement hath the temple of GOD with Images but ye are the Temple of the liuing God who liueth and worketh in you More credit ought to be giuen to the testimonies of the Scriptures as of the Prophets and the Apostles then to the vaine gloses of all Gregories or Damascenes in the world I. Veron But altogether they doate and are foolish for the stocke is a doctrine of vanitie ¶ Because the people thought that to haue Images was a meane to serue GOD and to bringe them to the knowledge of him he sheweth that nothing more displeaseth God nor bringeth men into greater errours and ignoraunce of GOD And therefore he calleth them the doctrine of vanitie the word of errours ver 15. and Abacuc 2. ver .18 calleth them the teacher of lyes contrarie to that wicked opinion that they are the bookes of the lay people Geneua How Images moue weake hearts to Idolatry S. Austen in his Epistle to one called Deo gracias writeth in this manner Who doth doubt but that Idolles and Images are without all sense of feeling but when they are set vp in high and honourable places that they maye be beholden of thâ—m that doe either praye or offer they doe with the similitude or lykenesse of liuâ—lye and sensibles although they bee both insensible and without lyfe moue the weake mindes so that they seeme to bée aliue and to haue breath ¶ Heere wée see to be attributed vnto Images that with the lykenesse of liuely members they doe moue weake hearts And therefore they are perillousiye set foorth vnto them whose bookes they are thought to be and speciallye if they be put in high and honourable places where praier and common exercise of religion is vsed I. Veron That they should come to the dedication of the Image ¶ Shewing that the Idoll is not knowne for an Idoll so long as he is with the workman but when ceremonies and customes are recited and vsed and the consent of the people is there then of a blocke they thinke they haue made a God When Images were taken out of Churches About the yeare of our Lorde 726. Leo the Emperour commaunded that all that were vnder the Empire shoulde takâ— away the Images and pictures of Saintes out of Churches for auoiding Idolatrie But the Pope did resisâ— the Emperour and wrote into all partes of the worlde that neither for feare nor intreatie they shoulde obeye the Emperours commaundement in this behalfe and with so vehement perswasions withdrewe the people of Italy from the obdience of their Emperour Leo that they would haue chosen them a new Emperour ¶ He also in the yeare of Christ. 728. commaunded all Images to be taken out of the Churches of Constantinople to be burned and put to death
them that would not obey ¶ About the yeare of our Lord. 747. Constantine the Emperour did persecute them which worshipped Images When we were going saith Epiphanius to the holye place which is called Bethel there to celebrate the Communion with them according to the Ecclesiasticall manner and was come to the farme place called Anablatha and did sée there passing by a light burning and did aske what the place was and had learned that it was a Church and hadde gone for to praye there I found as it were a vale dyed or painted and hauing the Image as it were of Christ or of some Saint for I doe not well remember whose Image it was Therfore when I did sée the Image of man did hange in the Church contrarye to the Scriptures I rent it and did rather giue counsell to the Wardens of the place that they shoulde wind some poore dead body therin And a little after Bid I be séeâ—h thâ— yâ— elders of yâ— place to receiue of the bearer the vale yâ— is sent by vsâ— charge from hencefoorth yâ— no such vales be hanged in the Church of Christ yâ— are contrary to our religion For it becommeth thine honestie to haue 〈…〉 care that the 〈…〉 for the church 〈…〉 Christ and the people comm 〈…〉 〈…〉 I. Veron Epiphanius saith Estote memores c. My deere children be ye mindfull yâ— ye bring no Images into the Churches that ye erect vp none at yâ— burial of Saints But euermore carie God in your heartsâ—â—ay suffer not Images 〈…〉 not in your priuate houses For it is not lawfull to lead a Christian man by the eyes but rather by studie exercise of the minde For this cause Epiphanius saith The superstition of Images is vnfit for the Church of Christ. Iewel fol. 505. How God cannot be presented by no manner or similitude or Image Whose is this Image and superscription ¶ Tho Image 〈…〉 God is not in the gold but in the man therfore gold and siluer with other riches ought to be paide vnto Caesar. But our consciences and soules ought to be kept cleane vnto the Lorde our God Sir I. Cheeke Let them tell me I pray them how God doth aunswere or is knowne by such thinges Is it by the matter or stuffe that is about them and whereof they be made or by the forme or shape that is giuen them If it be of the stuffe what néede is there of the forme or shape and why did not God rather aford they were fashioned and shapen appeare and manifest himselfe by the vniuersall stuffe But if the forme or shape that they haue receiued is the knowledge of God what néed is there of golde or anie other stuffe Or why is not God rather reuealed by the true liuing creatures whose shapes and â—ormes the Images are for truely according to their owne reason the glorie of God should better be knowne if God were manifested or reuealed rather by the liuing and reasonable creatures then by the vnliuing and vnreasonable No caruer or maker of Images was esteemed among the Iewes Origen in his fourth booke against Celsus commendeth the Iewes on this wise Among them saith hée nothing was euer accounted God beside him which ruleth all nor in their Common-wealth any caruer of Idols or Image maker was as whome the lawe it selfe droue awaye from them to the intent they shoulde haue no occasion to make anye Images which might plucke certeine foolish persons from God and turne the eyes of their soules to the contemplation of earthlye things Of the harme that commeth by Images It is written in the booke of wisedome that the creature of God through the vse of Images be made temptation to the soules of men and a trappe to the féete of the vnwise for as much as the séeking out of Images is the beginning of whooâ—dome and the finding of them is the corruption of mans lyfe Also in the xv chapter it is sayd that they lead into errour and that their worke is without fruit and that by their sight alone they stirre a desire in the foolish The Church cannot haue Images without ieopardie for if there were no perill of Idolatrie in hauinge of Images what néeded Iohn to haue sayde Beware of Images A place of Chrisostome opened Chrisostome sayth That he that doth anie iniurie or villanie to the Image of Caesar he doth commit the same against Caesar himselfe ¶ Chrisostome in this saieng concludeth not that therefore wée must haue Images of God and of Christ in the Church but he that doth iniurye to anye man that is made after the Image of God or disobeyeth a magistrate which representeth the person of God c. He doth iniurie to God for he that doth make an Image of God doth God greate iniurie transforming the glorie of the inuisible God into the shape of any corruptible creature Rom. 1. 23. God hath forbidden an Image or an Idoll as well to be made as to bee worshipped as farre as making goeth before worshipping so farre is it before that the thing be not made that may be worshipped Some men will saye I make it but I worshippe it not as though he durst not to worshippe it for anie other cause but onelye for the same cause for which he ought not to make it I meane both wayes for Gods displeasure naye rather thou worshippâ—â— the Image that giueth the cause for others to worship it Saint Austen is against the Image of the Trinitie Man was made after the similitude and likenesse of God howe Not in bodye but in soule and minde in the inwarde man Wherefore Saint Austen a man most expert in Gods worde crieth out against the Image of the Trinitie callinge it Sacrilegium a staining of Gods honour and an Idoll because the glorye of the immortall God is chaunged into the similitude and Image of mortall man forbidding such an Image not onelye in the Church but also in thought and mind When Philip desired Christ to shew him the Father hée rebuked him and aunswered Hée that séeth mee séeth the Father It is sinne to set foorth to the inuisible and vnfashionable God an Image of an olde man with an hore head For it is forbidden that no Image bée made for God Deut. 4. 12. You sawe no likenesse in that daye when the Lorde God spake to you in Hebrewe And Esias 40. 18. sayth To whome therefore shall wée make God like Or what Image shall we set to him It is a verye wicked matter to chaunge the glorie and maiestie of the inuisible and incorruptible God into the liâ—enesse of a corruptible man as we maye sée in the Epistle to the Romanes 1. 23. And because they shall not saye that the blame which the Apostle founde was to bée vnderstoode onelye of the Gentiles they shall bee yet stopped with the writinge of Saint Austen who writeth thus Wée beléeue also that hée sitteth at the right hande