Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	church_n	pope_n	vicar_n	3,197	5	10.9896	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68840	Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie, in the Vniuersitye of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswel of the matter, as of the wordes: wyth an index of the places in the holy scripture. Set forth & allowed, accordyng to thorder appointed in the Quenes maiesties iniunctions.; In librum Judicum commentarii doctissimi. English	Vermigli, Pietro Martire, 1499-1562.	1564 (1564)	STC 24670; ESTC S117825	923,082	602

he would not labour in the publike wealth What the Popes oughte to haue before theyr eyes but bicause he vnderstode that it was no lawful vocatioÌ„ which the Popes also ought to regard He had before his eyes the law in Deut. now alledged The Pope ought also to loke vpon the words of Christ Kinges of the nations sayth the Lord bear rule ouer theyr subiectes but ye shal not do so and being demaunded who should be greatest he aunsweared that he which was lowest and which more serued others This is to gouern the church not to commaund but to serue Peter himselfe also taught ministers not to beare dominion ouer their flocke Who are in the church to â—â—uerenced aboue other And Paule hath written that Christ is set the hed of the church not men although in it they are aboue other to be much made of to be honored whych more then other profet the faythfull and are more largely endewed with good gracious giftes and as Christe required of Peter doo more depely loue him and which ar more aboundantly endewed with those qualities which Paule to Timothe and Titus requireth in bishops If we highlier honor such men in the church aboue other not as lords not as vniuersal bishops not as heads of the church but as excellent ministers thereof the authority and obedience of the word of god should therby be nothing diminished An error verye hurtful in the church But they do not so They haue fixed the exellency and dignity of the ministers of the church vnto chayres places and cities howsoeuer he be in greater price honor which sytteth in those chayres or places and what manner of man so eueâ— he be in lyfe and manners And so is there no regarde had to the graces and giftes of God but onely to the place and seate This vndoubtedly was the fountayne ofpring and beginning of al euils and superstitions Our elders thought it good that in cities which were more famous where marchandises were traded and were assemblies of men where Proconsuls or Presidentes gouerned there also the bishops should be of greater authority and iurisdiction Whereby custome obteined that those Churches and chayres were had in greater honor But as it commeth to passe ambicion crepte in and in those places byshoppes were ordeyned not alwaye suche as were more worthye but such as were better fauored of Princes And oftentimes the better learned and more holy were geuen ouer to small and abiecte bishoprikes When Augustine was Bishop of Hippouerhegium one called Aurelius gouerned the most honorable church of Carthago And who knoweth not that Augustine in doctrine maners and authoritye farre excelled Aurelius The same thinge happened vnto Gregorius Nazianzenus who was byshop in an abiect place namelye in Sassimis when as many other not to be compared with him obtayned the chief chayres After this way maner the bishop of Rome began to be preferred aboue other namelye bycause of the moste ample dignitye of the citye The cause why the bishop of Rome was preferred before other whyche cause neuerthelesse he vnderstanding that it was no firme groundsele of the honor which he had obteyned he hath fained other causes of his excellency And first he pretendeth that he had this priueledge by the councel of Nice which yet he could not proue before the fathers of Africa bicause in that Sinode the charge onelye of suburbe churches was committed vnto hym Not a charge to beare dominion but to geue counsel to admonish and if there wer any things of more waight to referre the same to the counsell As to the bishop of Alexandria the suburbe churches of Egipt and to the byshop of Antioch of the suburbe churches of the east parties And it was not geuen the bishop of Rome to be the vniuersall pastor Neyther is it possible that a weake and mortall man should feede the flocke of Christe in all countries Farthermore the bishop of Rome boasted that he was set to be the head of the church The bishop of Rome canot be hed of the whol church whych cannot be meete for any man For from the heade ar deriued mouinge and sense by the sinewes into al members as Paule very well teacheth to the Ephesians and Colossians But no man can performe that as of himselfe by closures ioynts to quickeÌ„ the meÌ„bers of the church with the sprite of god It loÌ„geth onely to christe Magistrates princes may be called heads of the people to destribute vnto his meÌ„bers spiritual mocions illustracion of the minde and eternall life Indede kings and magistrates may be called heads of the people bicause they gouerne ciuily and from them we may looke for good lawes and ciuyle mouinges but in the church men entreat not of ciuile life but of spiritual and eternall life which we cannot loke for but at gods hand neyther can any mortall men quicken the members of the church Kinges magistrates when they are godlye in my iudgemente oughte to haue the chiefe place in the church and to them it pertaineth if religion be il administred to correcte the defaultes For therfore they beare the sword to maintayne Gods honor But they cannot be heades of the churche Paule to the Romaines and to the Corinthians where he maketh rehearsal of the members of the churche putteth some to be eyes some noses eares hands and feete but he adorneth none with the dignity of the heade who yet to the Ephesians sayth this of Christe that god had geuen hym to be the head of the body of the church We must not make the church two headed Let the papistes shew writen in any other places of the holy scriptures that Christ gaue an other hed vnto the church they shall haue the victory But I know assuredly they caÌ„not For if that could haue bene done the church should be a two hedded monster But it is a sporte to heare what Iohn sometimes B. of Rochester in defendyng the Pope auÌ„swered to this To graunt two heads of the Church sayth he is not absurd for the Apostle writeth the man is the head of the womaÌ„ neuertheles euery wife hath byside her husband which is the head an other head also Wherfore he concluded that we may thus affirme of the church namely that it hath both Christ and the Pope to be head But this man faileth by a false Sillogismus of equiuocatioÌ„ For speaking now of a head as it is attributed vnto the Church he falleth to a natural head In matrimony the husband is the head of the wife not the natural hed How the husband is the hed of the wyfe but as touching aeconomical life But the natural head of the woman is the beginning of her natural life And vndoubtedly if we looke vpon the natural head in the church we shal finde that it is not one head but looke howe manye men there be in it so many heades shal there be for there is none

Cor. the .13 chap. Wherfore we must not thinke that if we acknowledge not the Pope for head that for that cause the Churche is troubled yea rather hereof springeth the contention and confusion in the Churche bycause many for that they will haue the Pope to be head do most manifestly stand agaynst the truth Neither is it true that they say how that the Church can not consiste The Churche was long tyme and that happy without a earthly head except all men obey the Pope onely For the Church was long tyme and that in much better state before the Pope obteyned his tyrannycall power Then say they ye will haue no Magistrate in the Churche We will haue gouerners in it but not one onely we wil haue Aristocratia kept in it as Christ hath instituted They on the coÌ„trary syde obiect that there ought to be but one onely bycause in this place it is written that all thynges were troubled in Israel bycause they had not a kyng But we must consider that the Scripture nowe speaketh so by anticipation for as much as yet there was no kyngdome instituted in Israel Wherfore a kyng is in this place to be vnderstand for a lawfull Magistrate An obiection of the Papistes Thou art Peter c. But leauyng this place they say that Christ sayde vnto Peter Thou art Peter and vpoÌ„ this rocke will I builde my Church I will geue vnto thee the kayes of the kyngdome of heauen c. These thinges as they will haue them haue a respect vnto one onely and ought to be vnderstand of one whiche should be the head But was not this selfe same thyng sayd vnto others also Vndoubtedly in Iohn Christ sayd vnto them all Receaue the holy Ghost whose sinnes ye forgeue shal be forgeuen Wherfore Peter dyd not alone receaue the kayes of the kyngdome of heauen But they say that it was sayd vnto Peter onely Fede my Lambes Yea but this he spake vnto them all when he sayd Go into the whole worlde Christe is the foundation of the Churche and preache the Gospell to all creatures But where as they boast that this saying beloÌ„geth vnto Peter alone Vpon this rocke I will build my Church it shall not be so sone grauÌ„ted them For Christ is the foundation of the Church as the Apostle hath taught And there are some of the fathers whiche do interprete that Christ referred these wordes not to Peter hymselfe but to the confession whiche he had made of Christ But graunt that Peter was in some sorte after Christ the foundation of the Churche the same thyng also may we say of the other Apostles forasmuch as in the Apocalipse are rede .12 fouÌ„dations of the celestial Ierusalem How there are 12. foundations of the Church But of this matter we haue spoken more aboundantly before and shall haue better occasion hereafter to speake therof onely these thynges I thought good to bryng that it should not be thought that the Papistes had gotten the victory when they obtrude this place to the vnlearned They sent spyes The cause was bycause they had not landes ynough to dwell in and to tyll But howe could this be when as all the land of Chanaan was destributed by Iosua I aunswere that it was in deede geuen vnto euery tribe accordyng to sundry porcions but yet were not the Danites come to theyr full and whole possession Yea we gather by the History of Samson that the Danites dwelled yet in tentes where the spirite of the Lord began to come vpon Samson Farther we must remember that they at the begynnyng were content with tributes which they exacted of those whose landes they should haue possessed But they were made vnto them as thornes and briers For when as they had not driuen them out but dwelled together with them they quickely learned Idolatry of them Wherfore we rede in this boke that the Danites were compelpelled to dwell in the hilly places when they could not discend and possesse the playne But now those hilly places seemed very narrowe for they increased in number and therfore they neded more roome to dwell in The promise of GOD was not weaker theÌ„ the enemyes of the Hebrues If thou shalt say was the power of the enemyes of greater force then the promise of God No vndoubtedly For it was not the enemyes that excluded them out but they hyndred themselues for that they followed Idolatry Wherfore GOD punished them and longe tyme draue them backe from the possession of their portion That thyng therfore whiche happened is to be ascribed vnto their impiety and not to the strengthes of their enemyes And to the promise of God was ioyned a condition namely if they should abyde in the lawe of God Their wickednes was the cause that God did not straightway performe his promises They sende spyes to spye out for them some commodious place in the playne They send out fyue spyes Mikstsothim which is froÌ„ theyr coastes they ar signified to be in extremies which may taken two wayes namely that these spyes were either of the basest sort or of the highest For either of these in their order ar extreme They wer in deede valiant and warlike men but peradueÌ„ture obscure wherby they might be the more vnknoweÌ„ of their enemyes For they the ar noble ar more easely knowen CoÌ„traryly other thinke that it is declared that they were most honest most noble bycause spyes ought to be wise men such as haue good skil in warlike affaires Homere writeth that Vlisses was commauÌ„ded to be a spye Homerâ— and that he in the apparel of a beggar went thorough Troy Moses also sent Iosua Chaleb which were very excelleÌ„t men to searche out the land of Chanaan But whether they were of the basest sorte or of the hyghest it helpeth not much vnto the matter And paraduenture this opinion is more simple namely that they were sent from the vtter partes of the places wherin the Danites dwelled They came to the house of Micha By a by way as it is thought not the right way as their iorney lay For it is very likely that there was in the place an Inne wherunto men out of euery quarter resorted vnto the idole So we see it happeneth in the Papacy for in places where superstitious Pilgrimages are had there are many Innes builded as at Humbert and at Maria Lauretana The spyes laboured with the yong maÌ„ the Leuite after they knew his ministery to aske an oracle for theÌ„ And he answereth theÌ„ in the name of Iehouah wheÌ„ they asked him by this word Elohim Those men were wise witty Howe they knew the Leuite by hys speeche For when they heard the yong maÌ„ speake they perceaued he was a Leuite And althoughe all the Israelites spake Hebrew yet were there sundry formes of speech amoÌ„g those tribes Wherfore we haue before heard that the Ephraites wer knowen by the pronuÌ„ciatioÌ„ of this word Siboleth They

ouer the red sea But for thys it is woorthy to beare awaye the garland bycause of that tribe Messias should be geuen not onely to the Iewes but also to al the world Neither happened these priuileges and dignities to Iudah by order of birth For it was reckoned the fourth amoÌ„g the sonnes of Iacob Ruben in deede was fyrst borne but bycause of his vile incest wherby he abstayned not euen from his fathers bed he was throwne downe from hys proper dignity and in his steade as concerning the kyngdome Iudah was substituted But the dignity of birthright was geuen to Ioseph Wherein Iudah excelled the tribe of Ephraim Wherefore his first tribe called Ephraim was not onely valiant mighty but also was exalted to the kyngdom of ten trybes which kingdome neuerthelesse was both vnconstant and also abode not alwayes in that famyly But the principallity of Iudah is euerlasting bycause it was not taken away from it euen to Christes tyme and he comming of that family raygneth and shall raygne for euer All whych thynges Iacob hym selfe confirmed wyth hys noble prophecye wherein he fore sayde to hys children what thynges shoulde happen to them in the latter tymes Wherfore it is not to be maruelled if his Prophecies be in some parte fulfilled now For the spirite of god doth euer wel agree with it selfe as it whiche bringeth those things to passe which are agreable to his prophecyes How farre the oracle geueÌ„ to the Israelites pertaineth vnto vs. And that which is sayd here to be answered to the Israelites let vs thinke also to be answered vnto vs that if we will be sure to obtayne the victory agaynst the enemyes of mans saluatioÌ„ we must haue him to be the captaine of our battayle which by the holy Prophecye of Iacob is called the Lyon of the tribe of Iudah If by hys conductyng and name we wil fyght agaynste the deuil the fleshe the world death and hell our victorye shall not then in any poynte be doubtfull but most certayne And yet would I not haue the reader to thinke bycause I haue put thys allegorye in that therfore I will vse many allegoryes in thys historye for I will vse them rarely and very seldome Allegoryes are not alwaies to he discoÌ„meÌ„ded not that I would haue theyr pleasantnes and elegancye be vtterly dispised The old fathers certaynly delited very much in them I will not say to much Yea and we fynde them sometymes applyed in the holy Scriptures For Christ in the gospell compared hymselfe allegorically both to Salomon and to Ionas and also to the serpent which Moyses at the commaundemente of God hong vp in the wildernesse I will not speake of Paule who writing to the Galathians made Isaac and Ismaell the sonnes of Abraham two peoples and pronounced Sara and Agar to be two Testamentes applying the Hebrewes to the Mounte Sina and the Christian Church to the Citye of Ierusalem but euen as Allegoryes are not vtterly to be dispised Allegories must not be rashly vsed so are they not to much rashly to be vsed For although it be free for euery man in thys kynde of interpretation to deuise what things he lyste so that he straye not from the rules of fayth and holy Scriptures yet haue we not therby any strong or certaine argumentes for the confyrmation of the doctrine of fayth Therefore there is smal profyte by the labour taken in them Neuerthelesse I except those which are put in the holy Scriptures Whither firme argumeÌ„ts may be brought froÌ„ Allegories for they are to be counted the wordes of the holy ghost Wherfore theyr authoritye is great both in prouing alledging of testimonyes But the other wherin the wits of men haue dalied although with Godlynes and in a ryght vnderstanding bicause they are the inuentions of men theyr coÌ„clusions and argumentes are very weake For men being the authors of them myght both be deceaued and also deceaue But thys Allegorye by me broughte forth namely that the aunswere of God for the appoynting of the tribe of Iudah to be captaine of the warres doth no lesse belong to vs than to the Hebrues hath no small certaynty and scarcely pertayneth to allegoryes For whatsoeuer they were that defended the people of God in the olde time Christ was theyr hed and captayne Wherfore whatsoeuer they dyd in defendyng of hys members they did it as his ministers and vicars Wherby he which religiously reuolueth their actes in his minde and then putting them asyde doth behold the hed and chiefe captayne Howe those thinges agree with Christ which seme to be spoken of Dauid Salomon by whose conducting they obtayned the victoryes He I saye doth not straye from the marke which the holy ghost had in the holy bookes After thys maner those thyngs which are red in the holy Scriptures both of Salomon and also of Dauid and seme to be spoken of them in respecte of the historye are not allegorically applyed by the Apostles in the new Testamente to Christ seing that the holy ghost spake them purposedly of hym Wherefore I haue not absurdely sayde that the oracle geuen to the Israelites shoulde be thoughte to bee spoken vnto vs. Behold I haue geuen the land into his hands God sheweth forth in this place his liberal bouÌ„tefull goodnes He doth not only geue answer to that which he was demauÌ„ded but also addeth therunto a most notable promise He first appointeth the tribe by name which he wyll haue to make warre first before the other tribes against the Chananites Then he promised to geue them the land of the Chananites whych he dyd to their great commoditye for he made the Iewes more cherefull to fight in that he sayde that he woulde helpe them Moreouer he wold not haue the possession of those regions ascribed vnto their own strength or power but vnto him selfe Ye shall not take it saith he but I haue deliuered the land into their handes And he vseth a verbe of the preterperfect tense wherby the certainty of hys sayinges shoulde be expressed Of this place we may iustlye gather We must aske counsel of God when wee take any thinges or affaires in haÌ„d that in busines which we take in hande what so euer they be God must alwaies be asked counsel of And thys maye be proued not onely by this example but also by infinite other whych the treasures of the holye scriptures minister vnto vs to which coÌ„meth a most strong reason What so euer is not of faith sayth Paul is synne wherby it followeth that no man should attempt any thing without fayth And that is no fayth whych leaneth not to the woorde of God For as the same Apostle hath taught From whence the woord of God is to bee sought faith commeth of hearing and hearing commeth by the woord of God which woord we cannot haue by any other accustomed rule and ordinary way than out of Gods oracles which haue bene set foorth

when hee taketh the weake ones he straight waye endueth and adorneth them with his grace and gyftes For as muche therefore as he had vnto thys ministerye chosen Deborah beyng weake in kynde hee strayght waye endewed and adorned her wyth the spirite of prophecye By whyche grace and peraduenture manye other moe myracles she was by God constituted and by myracles confirmed as she that was elected vnto so great an office Neyther onely this woman was endewed with the sprite of prophesy We comen prophetesses did openly instruct the people for in the holy scriptures we reade of other women which were likewise inspired by the holy Ghost Mary the sister of Moses Hanna the Mother of Samuel Holda in the time of Iosias the king were Prophetesses And in the new testament Marye the Virgin Elizabeth the mother of Iohn and Anna the wife of Phanuel the daughters also of Phillip the Deacon as it is written in the Actes of the Apostles were prophetesses Neyther do I thinke that we maye denye that some of those weomen endewed with the sprite of prophesy did openly teach the people in declarynge those thynges vnto them whiche God had shewed vnto them Forasmuch as the giftes of God are not therfore geuen that they shoulde lye hidden but to aduaunce the common edifying of the church And yet hereby it followeth not that that which God doth by some peculiar priuiledge we should by and by draw it for an example because according to the rule of the Apostle we are bound vnto an ordinary law whereby both in the Epistle to Timothy and in the first Epistle to the Corrinthians Why wemen are commounded to kepe silence in the church he commaundeth that a woman should kepe silence in the church And he assigneth causes of this silence so commaunded namely because they ought to be subiect vnto theyr husbandes But the office of a teacher hath a certayne authority ouer those whiche are taught which is not to be attributed vnto a womaÌ„ ouer men For she was made for the man whome she ought alwayes to haue a regarde to obey whiche thing is also appoynted her by the sentence of God wherby after synne committed he sayd vnto the woman Thy lust shal pertayne vnto thy husband Farther the Apostle geueth an other reason drawne from the fyrste faute bicause as he sayth Eua was seduced and not Adam wherfore if women should ordinarily be admitted vnto the holy ministery of the Church men might easely suspecte that the deuill by his accustomed instrument would deceaue the people and for that cause they would the lesse regard the Ecclesiasticall function if women should be beleued It ought therfore to be committed onely to men that by ordinary right and the Apostles rule And though God do sometimes otherwyse yet can he not be iustly accused forasmuch as all lawes are in his power Wherefore if sometimes he send any prophetesse and adorne her with heauenly giftes if the same woman speake in the church vndoubtedly she is to be hearde but in suche sort that she forgette not her owne estate Twoo places of Paule conceliated Wherefore these two testimonies of Paule which seme to be contrary one to an other may easelye be conciliated To Timothe the fyrst Epistle he writeth that a woman ought in the church to kepe silence which thinge toward the ende of the first Epistle to the Corinth he most manifestly confirmeth And in the same epistle he commaundeth that a man prophesieng or praying should haue his hed vncouered but a woman when she prophesieth should haue it couered whereby vndoubtedly he teacheth that it is lawfull for a woman both to speak and also to prophesy in the church For he would not haue commauÌ„ded that in this doing she should couer her head if she should vtterly kepe silence in the holy assembly The thinge is in this manner to be taken that we should vnderstande the precept of silence to be a generall precepte but the other which is for the couering of the head when they pray or prophesy pertained onely to those which wer prophetesses They vndoubtedly are not forbidden to prophesy for the common edification of the church Why women prophetesses were commauÌ„ded to haue theyr heds couered but to the ende by reason of theyr office extraordinarely committed vnto them they should not forget theyr owne estate and waxe proude they are commauÌ„ded to haue their head couered whereby they myght vnderstande that yet they haue the power of man aboue them Farther whereas to Titus the ii chap. it is commaunded that the elder women should admonish the yonger women of temperance and that they should loue theyr husbandes and children and diligently looke to theyr famely this is not to be vnderstand of publike doctrine or ecclesiasticall sermons but of priuate exhortacions which it is meete that the elders haue to the yongers 5 And the same Deborah dwelt vnder a Palme tree betwene Ramath and Bethell in mount Ephraim And the children of Israell ascended vp to her for iudgement How Deborah iudged the people The word of iudging as we haue admonished in this booke oftentimes signifieth to reuenge and to set at liberty Which signification if we now follow we shall se that Deborah was appoynted vnto the same namelye to deliuer the Israelites And as soone as they by the inspiracioÌ„ of God vnderstode that they asceÌ„ded to her to heare of her what they should do to attayne vnto liberty But if any man wil haue the word of iudgemeÌ„t to signify to set lawes or to geue sentence of controuersies I wil not be much against it For so great peraduenture was the oppression of Iabin that now the Israelites could not vse ordinary iudges They therfore being taken away wheÌ„ they saw that Deborah was endewed with the spirite of God they had rather be iudged by her than by the Chananites Iosephus But Iosephus inclineth more vnto the first interpretation and he saythe that they beinge oppressed by their enemies came vnto Deborah whome they knew to be a most holy woman and endewed with the sprite of god and desired her to pray vnto God for them which she both did and was heard As touching the ministery of the churche how women may be preferred in what sort they are not apt we haue before declared And this we ad now that wheÌ„ churches ar newly planted when ther want men to preach the Gospel a womaÌ„ may at the beginning be admitted to teach but in such sorte that when she hath taught a while some one maÌ„ of the faithful to be ordeyned which afterward may minister the sacrameÌ„ts teach faithfully execute the office of a pastor But bicause Deborah was not onely a Prophetesse but also in setting at liberty gouerned ciuil things I might therfore demaund whether a womaÌ„ may be appoynted to gouern a pub wealth But I haue determined to entreat of this question in an other place namely wheÌ„ I come

so confirmed that if they had spread such things abroad they could in disputing haue confirmed the same by apt testimonies Wherfore he thought meete that they shoulde tary till they were more fully instructed He would not haue the truth vtterly to be vnspoken of but yet to the openinge of the same he chose a time conuenieÌ„t Wherfore it is not therby rightly gathered that myracles are of no force to confirme fayth bycause Christ sometimes forbad that they should be published forasmuch as that commaundement of the Lorde belonged onely for the taking of better occasions and not perpetually to keepe silence Lastlye there is an other thinge Whiâ—â—â— ã€ˆâ—Šã€‰ goeth bâ—â—â—â— racâ—s or ã€ˆâ—Šã€‰ meâ—h after whiche seemeth to be agaynste that article of the definicion For it seemeth that faythe cannot be confyrmed by miracles when as they require it and wil haue it to goe before them For in Math. the 13. chapter it is written that Christe bicause of the incredulitye of his owne citizens wroughte in a manner no miracles And Marke addeth that he could not Wherfore it shuld seme that it is rather to be said that miracles ar constituted and stablished by fayth when as if it be not present as the Euangelistes say miracles can not be done I aunswere that they which by prayers will obtayn miracles must after an accustomed iust maner be endewed with faith for vayne are those prayers counted which leane not vnto fayth But if a miracle be geuen there is nothing letteth but that fayth whiche is begon maye by it be stirred vp confyrmed Farther this is for assured that god is not letted but that he can also geue miracles vnto the vnbeleuers God sometime geueth miracles vnto the vnbeleuers yea he hath oftentimes geueÌ„ miracles vnto them Vndoubtedly Pharao and the Egiptians were infidels And who knoweth not but that there were vnto them very many miracles wrought by Moses Christ likewise did then shew the miracle of his resurrection when all men in a manner dispayred of his doctrine and truth Wherfore nothing letteth but that faith may by miracles be confirmed And for that cause as we haue said they which contend by prayers to obteyne signes do labour in vayn except they beleue Bicause prayers without fayth are of no value wyth God which Christ hath manifestly taught in Math. the .17 For when his disciples could not heale the lunatike child when the cause thereof was demaunded he sayd that it came of theyr incredulity whose aunswere openly declareth Against the coniurations wich are made al the sepulchres or graues of the deade what we muste iudge of those cuniurers which at the sepulchers of saincts and at reliques go about to expell deuels All thinges are there faynedly done Deade men are without faythe called vpon and the deuill playeth to gether with idolatrers and faineth that he beleueth to the end that pernicious worshippynges may be retayned whiche is hereby manifest bycause those Exorcistes are both men moste vnpure and also they do all things there without fayth Origene vpon the .17 Origene chapt of Mathew hath very wel written agaynst this abuse If at any time sayth he we must be by these holpeÌ„ we must not speak with the spirite eyther in adiuring hym or commaunding hym as though he hearde vs but onelye let vs perseuere in geuinge our selues to prayers and fastinges These words spake he euen then when the inuocation of the dead and worshipping of reliques were not vsed in the church What would he at thys day say if he should se the madnes of our times But to return vnto the hed of the doubt I iudge that fayth goeth before miracles as touching those whych by prayers obtayne them but not as concerning those whych stand by and haue not yet beleued the preaching which they haue heard Wyth what faith euill men are endewed by whome god worketh miracles But let vs see by what meanes miracles may sometimes be done by wicked men For some shall say in the latter time Lord haue not we cast out deuils in thy name haue not we prophesied c Vnto whome shal be aunswered Verelye I say vnto you I know you not They vndoubtedly in working miracles as it seemeth credible added prayers when as for all that they wanted fayth neyther were they iustified neyther pertayned they to the kingdome of God Wherefore that seemeth not to be firme that prayers poured out without faith are not herd But we must note the ill men which by prayers obteined miracles wer not vtterly wtout fayth Three kyndes of fayth For there ar three kinds of faith fouÌ„d For there is a faith whych consisteth of humayne opinion and perswasion wherby those thinges which ar written in the holy scriptures ar beleued to be no lesse true then the histories of Liui Suetonius those things which ar now written of the new Ilandes This kinde of fayth as touching many thinges is common to the Turks the Iewes Ther is an other faith wherby we being stirred vp by the heauenly inspiration do liuely with efficacy cleaue to the promise of the mercy of God By this faith certaynelye is attayned iustification Lastlye the thirde fayth is called the fayth of miracles whereby we are neither chaunged nor made the better euen by a heare forasmuch as it is the mouinge of the spirite of God wherewith men are stirred vp to desire miracles Myracles are not alwayes wrought at the prayers of wicked men vtterly beleuing that it is the wil of God that they should be done and that which is required should haue successe Wherfore whilest they leane vnto this fayth sometimes they obteyne that whiche they desire whiche I therefore speake bycause not alwayes they doo so neither are they alwaies illustrate with that inspiration Chrisostome If so be that thou wilt demauÌ„d how this kind of fayth can be proued let Chrisostome aunswere which vpon the .17 chapter of Mathew maketh mencion of it There Christ sayd If you haue fayth as much as is a grain of mustard sede you shall say vnto this mountayne throw thy self into the sea and it shall do it In expounding these wordes this father sayth bycause at this day these thinges ar not done in the church shal we therfore say that ChristiaÌ„s are destitute of faith God forbid that we should iudge so euil of the people of God The fayth which iustifieth is present but that which is called the fayth of miracles hath now ceased This kind of faith also is shewed by the words of the apostle in the .i. epistle to the Corrinthians wher he sayth Although I haue all faith so that I can remoue mountaynes and haue not charitye I am nothinge Neyther let that trouble vs in that he sayth Al. For that distribution is to be drawn vnto the faith of miracles But that is more manifestly perceaued by the same epistle wher the Apostle maketh mencioÌ„ of fre gratious gifts saying

Nestorius was once bishop who beleued most wickedly of the sonne of god Macedonius had the same dignitye who beleued not that the holy ghost was god If those Patriarches had then beene vniuersall Bishops in the church the whole church had fallen also with them Let none of the papistes cry that it is no strong argument bicause it is none of ours but Gregories their father let them cry out against him who afterward addeth That he which maketh himselfe vniuersall bishop taketh away from other bishops their office for where anye man is vniuersall byshop he leaueth no office of a bishop vnto others This also is the collectioÌ„ of Gregory and not fouÌ„d out by vs. And vndoubtedly if a man at this day loke rightly and more nighly vp on the thing he shal see that the bishops of the west doe gouerne theyr churches onely by the ordre geuen them by the bishop of Rome Gregory counteth it for an absurdity that the Pope should be preferred before the Emperour Gregory afterwarde addeth that Iohn preferreth himselfe aboue the Emperor which thing Gregory couÌ„ted for an absurdity But oure men now a dayes thinke it necessarye that Cesar should be subiect to him yea they haue ofteÌ„ times resisted emperors many times wearied them and sometimes moued them out of theyr place And yet Gregory theyr father detesteth and inueigheth agaynst it as a thinge vniust and not to be suffred And writing vnto Augusta he is yet more vehemeÌ„t saying that the same belongeth vnto Antechrist Wherfore let not our meÌ„ meruayle if we sometime cal the bishop of Rome Antechrist for asmuch as their Gregory calleth him by the most goodly title which wil be vniuersal bishop The sinode of Chalsedonia erred The Sinode of Calcedonia as the same Gregory sayth gaue vnto the seat of Rome this prerogatiue namely vnto Leo the first of that name Howbeit no maÌ„ vsed it because our elders being men most holy saw it was not meete for anye mortal man Onely Christ is the vniuersal hed of the church For he is the smal grayn of musterdsede whiche hath incresed into abrode and large tre that it ouerspreadeth the whole world and he is that little leauen wherwith thre peckes of meale wer leauened And the stone hewed out without handes whiche is become so great a mouÌ„t that it hath filled al thinges Wherfore Christ him self for as much as he is able to be with vs is to al vs the vniuersal hed to whom euery one of vs cleaueth as membres Moreouer Gregory admonisheth Alexandrinus and Antiochenus that they shoulde receaue no Epistles whiche had written in them a tittle of so great pride And he sayth that to receaue such a title is to fall from the fayth Now let our men go and obtrude this yoke whiche by the testimony of theyr Gregory we can not receaue except we should go back from faith Namely in attributing that to a manne which we must beleue is propre and peculiar vnto Christe Neither doubteth he to affirme that this Iohn transgressed the decrees of Christ the rules of the Apostles and Cannons of the fathers All these things sayth he hath he violated in the vsurpation of this one title And he addeth what wilt thou aunswere vnto Christ in the last day of iudgement thou that hast arrogantly takeÌ„ vpon thee his office and wilt haue al his members subiect vnto thee He commaunded that we shoulde not call anye a father vnto vs vpon erth But thou commandest men to cal thee vniuersal father In what estimation therfore hast thou the wordes of the Lord An error of Gregory Howbeit in collecting of these places of Gregory I thinke there ar some thinges which ar diligently to be takeÌ„ hede of namely two of the which the one is that he sayth that Peter was the chief membre of the vniuersal church Paule Andrew and Iohn were heades of singular churches This I therefore admonish you forbycause the Apostles wer not byshops of singuler churches for they wandred abrode thorough out the whole worlde they founded churches wan sondry nacions vnto the Lord and al they were members Another error of Gregory and that principal meÌ„bres of the vniuersal church Wherfore this seÌ„teÌ„ce of Gregory is not to be admitted The other thing which I iudge is to be obserued is that Gregory doth testify that this his Iohn did fyrst vsurpe vnto himself the title of vniuersality Theodoretus which assuredly I cannot be perswaded of Forasmuch as Theodoretus in his booke de haerecibus when he writeth of Nestorius oftentimes sayth that he was made vniuersall patriarke Yea and Iustinianus in suis nouellis attributeth that title to diuerse Patriarches And to speake as the thing is I suppose that Gregorie this prety little saynt would haue had the thing or matter of an vniuersal bishop although he reprehended the name and title For as the history of those times teacheth and his epistles testify he abstained not from gouerning of other churches He shewed indeede that the name should be auoyded namely least the patriarch of Constantinople by that title should eyther preferre himselfe or be equal vnto the byshop of Rome But before these times Ciprian wythstoode the churche of Rome CipriaÌ„ resisted the church of Rome whoe sought then to clayme vnto it self some tiranny and he iudged that appellatioÌ„s should not be brought vnto the seat of Rome but would haue Ecclesiastical causes iudged in euery singuler prouince namely that they which in any place wer condemned by the iudgement of byshops should not be restored by the ayd of the seate of Rome when as yet he chiefly reuerenced the church of Rome acknowleged it as the Matrix in these our regioÌ„s And assuredly to haue it in great estimacion is a farre other thing then to graunt vnto it tiranny or dominion aboue al other For to the first we may after a sort agre but to the other we must not assente vnlesse we will fall from the fayth Afterwarde in Augustines time when he was present at the Sinode of Africa The counsel of Afrike resisted the church of Rome there was great and longe alteration about this thinge and at length the bishop of Rome coulde neuer proue whiche thing yet he chiefly endeuored to do that this power was geuen him in the councell of Nice that menne from all partes of the worlde mighte appeale vnto him Wherefore if it were eyther for lacke of knowlege or of some rashnes or by the people or by flaterers geuen to any byshop of Rome it should by the example of Gideon Leo and Gregory haue bene refused We must not trust vnto the inconstancy of the common people The inconstancye of the common people which is alwayes moueable now they wyll haue Gideon to raigne a litle afterwarde you shal see that they were most vngrate againste him for as the historye declareth they slew his children Gideon refuseth not the principality as though

without an heade in it And when we speake of the head of the Churche we must keepe our selues in the Metaphore and as it should be absurde and monstrous for one man to haue two natural heades so shal it be iudged as portentous for the Churche to haue two Metaphorical that is spiritual heads We must alwaies wheÌ„ we entreate of any thing persist in the same order and kinde which thing if wee doo not obserue we shal easily be deceaued by equiuocation But let vs returne to the Pope Of the keyes foundation of the Churche who least he shoulde seme to be destitute of testimonies of the holy scriptures taketh two places out of them Whereof the one is Vpon this rocke I wil builde my Churche and wyll gyue the keyes c. But that place pertaineth to al those which confesse the verity of faith for Peter when the Lord demaunded what the Apostles beleued of him aunswered in the name of them al that he was the sonne of the liuing God Wherefore that which Christ speaketh vnto him pertaineth to all them whych together wyth him beleue and professe the same selfe thing For the keyes are geuen vnto the Church And in Iohn the Lord after his resurrection gaue them vnto all them at the last also when he should ascend vp into heauen he sent them all alike to preache throughout the world And as touching the fouÌ„dation the Church hath no other foundation but Christ For Paul vnto the Corinth sayde No man can lay any other foundation then that which is already layde How the Apostles are called foundations of the Church which is Christ Iesus And if at any time the Apostles be called foundacions of the churche that is to be vnderstand bicause they in the first time of the Churche cleaued vnto the foundation as the first and greater stones not bicause the Churche leaned vnto them as to the principal foundation The other place which they bring out of the scriptures is Not onely to Peter was the coÌ„maundement geuen to feede the flocke of Christ bicause Christ saith vnto Peter feede my Lambes But they are excedingly deceaued for it was not the office of Peter onely but also of the other Apostles to feede the flocke of the Lord. But it was so sayd peculiarly vnto Peter bicause he had denyed the Lord thrise and therefore he might haue seemed to haue fallen from the fellowship of the Apostles vnles he had of Christ bene restored by certaine woordes And that not onely he but also other ought to feede the shepe of Christ his own woordes testify which be writeth in his Epistle wher he admonisheth other Ministers to feede the flocke of the Lorde But graunt that the Lorde gaue vnto Peter anye principal thing what hath the bishop of Rome common with him Let hym declare his spirite and as Peter hath labored for the Church let hym also labour which thing if he performe then wil we acknowledge him not as an vniuersal bishop but as a good Minister of Christ The spirite of Christ is not bouÌ„d to chairs He sayth that hee hath the chaire that Peter had What seate I pray you speaketh he of The holy ghost is not bounde to seates But graunt that it were so Antioche had Peter sitting in it before Rome had For that church he planted and long whyle gouerned But they say that he was slayne at Rome But the Iewes crucified Christ himselfe at Ierusalem which is a thing of greater waight Wherfore if we should follow this argument the bishop of Ierusalem should be preferred aboue all other Yea and Peter as it is written to the Galathians was not the Apostle of the Gentiles but of circumcision as it was agreed betwene Paul Iames Iohn and Barnabas Neither do we euer reade that Peter prescribed the other Apostles any thyng or that they depended of him Yea Paul most manifestly testifieth that he receaued nothing of Peter Farther it is certaine that Peter was slain vnder Nero Iohn liued euen to the time of Traiane And they say that Cletus Linus and Clemens succeded Peter at Rome What then shal we thinke that Iohn the Apostle was subiect vnto Clemens And of necessity he should be so if the Byshop of Rome be the vniuersal head or general bishop But who wil say that this may be suffred Moreouer An Epistle of Clemens lyes may be confuted with lyes Our aduersaries bring the Epistle of Clemens which is a fained Epistle as a thing certaine We wyl gratefy theÌ„ in this thing Clemens Iacobo â—ratri domini Epis copo EpiscoruÌ„ regnanti Ecclesiam que esi Hierosolymis omnes que suÌ„t vbique Dei prouidentia and we wyll now graunt that to be true which is false Let them marke his superscription which is written after thys maner Clemens to Iames the brother of the Lord by the prouidence of God the bishop of bishops gouernour of the Church which is at Ierusalem and of al the Churches euery where What wyl they say here The bishop of Rome ascribeth his title vnto the Byshop of Ierusalem and attributeth this vniuersall charge of all Churches vnto him and not to himselfe This argument maketh verye muche agaynste those which haue vnto the Churches obtruded this Epistle for true ratefied it But that can nothing hurt vs which is takeÌ„ out of that epistle against our doctrine For we know that it is a fayned thing as that which was neuer alledged by any of the fathers And in it the same Clemens affirmeth that he hym selfe wrote the litle booke called Itenarium Perri which booke as it is said in the Decrees is counted among the Apocripha bookes But of this thing I haue spoken sufficient these thinges haue I rehearsed onely that we might vnderstand howe much Gideon is to be preferred before the Antechristes of Rome Whither the gouernment of God bee excluded by humane Magistrates Here is put forth an other question whether the rule and gouernmeÌ„t of God be therfore excluded bicause the Magistrate of a publike wealth or of Aristocratia or of a kingdome is geuen vnto a man The cause of the doubt is bicause when it was sayd vnto Gideon Thou shalt raygne ouer vs he answered I wyl not raygne ouer you but the Lord shal raign ouer you It is not hard to dissolue this question proposed forasmuch as the administration wherwith God gouerneth publike wealthes hindreth not the Magistrate which is his Vicar Minister And assuredly God raigned together with Dauid and Iosias and the Israelites at that tyme had a certaine Magistrate and one of their own with whom also God himselfe also gouerned Wherfore the wordes of Gideon do not teach this that God cannot raigne there where as is a lawfull king But this thyng onelye he regarded that the present state of thinges whiche was instituted by God When God is sayd to gouerne pub wealthes ought not to be altred

lyue by It is sayeth Paul in this lyfe but in the blessed resurrection GOD shall destroye both the meate and the belly Wherefore thou muste not so muche esteme them that for theyr cause thou shouldest offende thy brother It is not vniuersally commaunded to absteyne from all meate but from that onely wherby thy weake brother is offended But as touchyng fornications sayeth he whiche ye contemne the reason is farre otherwyse Your body is not geuen for fornication but for the Lorde And this is not to bee passed ouer that Paul with greate prudence sayeth not not for procreation but not for fornication For the body is geuen also for procreations sake Men are went oftentymes to excuse their faultes and to laye them vpon nature The nature of the body sayeth he is to bee geuen vnto the Lord. Wherfore of it is to be taken the rule of life and not of euil examples The nature of relatiues This is the nature of relatiues not onely of suche as in that thyng that they are are referred vnto other but also of those whiche are by any meanes referred vnto an other thynge as the head vnto the body and agayne the body to the head For when we see the head we straightwaye require the body and agayne when we see the body we require the head Suche relatiues as the Logitians saye are called secundum dici The Lorde is the head of the body of the Churche and it is the body of that head Wherfore Paul both wisely and pithely disputeth when he sayth The body is not made to thys end and to pollute it selfe with lustes but to bee correspondent vnto the head and to bee conformable vnto it And he addeth GOD whiche hath raysed vp Christe shall rayse vs vp also by his powre The firste argument was taken from relatiues The seconde is drawen of GOD. For if he wyll rayse vp our bodyes as he hath raysed vp Christe why doo we then defile them with ignominy He goeth on and sayeth doo ye not knowe that your bodyes are the members of Christe Shall I then take the member of Christe and make it the member of an harlot Vndoubtedly a sore conclusion whiche he concludeth Shall I take sayeth he the member of Christe As thoughe he shoulde haue sayde No without doubt for this were to teare the body of Christe And it is a thynge moste cruell to plucke awaye the members from a lyuely body and to ioyne them vnto a rotten or dead body But the strength of the reason consisteth herein Christe can not commit fornication wherefore if thou wilte commit fornication thou must firste be plucked from Christe Here is shewed that fornication is not onelye a sinne but also a deadly and moste grieuous synne whiche plucketh vs awaye from Christe Afterwarde he addeth He whiche coupleth hymselfe vnto an harlot is made one body For they shal be two in one fleshe And He whiche is ioyned with God is one spirite This place is most full of consolation for as much as it declareth that we are most nigh ioyned vnto Christ from whom we must nedes be first plucked away before we be made the members of an harlot He whiche cleaueth vnto an harlot is made one body For they shal be two in one fleshe The Apostle seemeth at the first sight to abuse the wordes of Genesis For he transferreth theÌ„ to whooredome whiche are spoken of matrimony For these wordes were spokeÌ„ first of Adam and Eue bycause the fleshe of Eue was before in the flesh of Adam from whom God tooke a ribbe and made therof a woman which he agayne adioyned vnto Adam to be with hym one flesh But in very deede the Apostle abuseth not this sentence for as much as whooredome is a certayne corruption of matrimony for one thing is common to them both namely the coniunction of the fleshe For bodyes are communicated as well here as there Wherfore Paul had a respect vnto that whiche is common to them both when as yet thys difference is there betwene them that in whooredome the coniunction is agaynst the lawe of God and therfore fornicators must be plucked a sonder otherwise there is lefte no hope of saluation for them But in matrimony the coniunction is made by GOD and therfore it is made an indissoluble knot Wherefore seyng that the coniunction is in either all one and the selfe same Paul hath ryghtly applyed that sentence to whooredome He whiche cleaueth vnto God is one spirite These woordes serue muche vnto this present matter For if we be with God in spirite we muste with earnest labor flye from those thinges whiche he hath prohibited Wherfore aptly the Apostle hath added flye whooredome He sayth moreouer Euery sinne that a maÌ„ committeth is without the body but he whiche committeth whooredome sinneth agaynste hys owne body If the argumentes whiche I haue before brought do not moue you yet at the least haue a respecte vnto your owne body whiche ye seeme in committyng of fornication to hate and contemne But it maye be demaunded howe other sinnes are without the body but by fornication we sinne agaynst our owne body For we doubte not but that he whiche is very angry noorisheth and augmenteth choler whereby the body is not a litle hurte Sickenes also doth very muche weaken the body wherefore Salomon sayeth A sad spirite dryeth vp the bones Dronkennes also and glotony doo hynder health and doo in a manner vtterly destroye the body yea and enuious persons seeme also to sinne agaynst theyr owne bodyes For thou shalt see them dryed withered and in a manner kylled with leannes Howe can it be then that other sinnes are without the body Some saye that fornicators doo sinne agaynst their owne body bycause very oftentymes by hauyng fellowshyp with harlots they are infected with the pockes with leprosie But let other say what they will I rather thinke that the Apostle had a respect vnto those thynges which went before For he had sayd that the fornicator is made one body with the harlot he seemeth to sinne grieuously against the dignity of his body A Similitude which maketh it all one with the most vyle filthy body of an harlot For if a kyng or prince should mary a wife of a base and obscure stocke it would be said that he had contaminated his kinred I know that there are some which thinke that these wordes are spoken Hiperbollically bycause there are found other sinnes also whiche do hurt the body but this hurteth it most grieuously and most of all The same Paul doth still go on and sayth do ye not know that your bodyes are the teÌ„ple of the holy Ghost And assuredly he which destroyeth the teÌ„ple of God God wil destroy him As though he should haue sayd ye haue not your bodies of your selues but of god God hath made them his temple and the holy ghost dwelleth in them Ye are not your owne Wherefore ye doo not a litle violate

of Dan sought theÌ„ an inheritauÌ„ce to dwell in for vnto that tyme their inheritauÌ„ce had not fallen vnto them among the tribes of Israel 2 Therfore the childreÌ„ of Dan sent of their famely fyue men out of their coastes valiaunt men out of Zora and Eshtaol to vew the land and diligently to searche it out they sayd vnto them Go searche out the land Then they came to mount Ephraim to the house of Micha and lodged there 3 And when they were nyghe the house of Micha they knewe the voyce of the younge man the Leuite and they turned in there and sayd vnto hym who brought thee hyther What makest thou here and what hast thou to doo here 4 And he aunswered them Thus and thus doth Micha vnto me and hath hyred me to be his Priest 5 And they sayd vnto him Aske counsell I praye thee of God that we may know whither he will prosper the way wherby we walke 6 And the Priest sayd vnto them Go in peace Your waye whereby ye walke is before the Lord. In that it is sayd there was no kyng in Israell is signified that it is not to bee meruayled The Danites were left destitute of their brethren that Religion and the Publique wealth was then troubled There was no Magistrate which shuld iustly haue punished these sinnes By this place is vnderstand that the Danites wer left destitute of their brethreÌ„ when they should get their possession whiche thinge vndoubtedly should not haue bene done for they ought euery tribe one to haue helped an other in getting their inheritauÌ„ce For so had Moses Iosuah prescribed them before but the Israelites forgettyng theyr brethren studyed euery man by himselfe for his owne commodity and profite The vtility of a Magistrate Hereof sprang Idolatry and the takyng away of other mens goods bycause there was neither kynge nor Magistrate to restrayne these euilles Hereby we maye knowe howe muche a Magistrate is to be made of Who if he bee good then keepeth in he good order both the publique wealth the worshyppyng of god For he is the keeper as wel of the first table as also the latter Neither hath he a care onely for the bodyes of his Citezins but also for their soules And howe ill soeuer the Magistrate be yet to defende the common society of men he many wayes profiteth the publique wealth But now al things were decayed bycause the publique wealth was destitute both of a king also of a Magistrate They were not depriued of this good thyng by the institution of God but by theyr owne sinne whereby they were deliuered into the power of the Philistines An obiectioÌ„ touching the primitiue Churche But thou wilt say did not Christian men so in the primitiue Churche For they had not their Magistrates but were most cruelly vexed of tyrannes That is true in deede but in the meane tyme they had very excellent Ministers of the Churche and therewith all most aboundaunt and greate benefites of the holy ghost And when the Apostles wrought wonderfull miracles there seemed to be the les want of a Christian Magistrate Paul by a great power of the holy Ghost made blind Elimas the sorcerer Heresies increase vnles the Magistrate represse them Peter slewe Ananias and Saphira They deliuered vnto SathaÌ„ such as were past correction Howbeit in the meane tyme increased many heresies bycause there was no Magistrate to keepe them downe euen as now in Israel when they wanted their princes Idolatry crept in Afterward wer geuen vnto the Church both Christian princes Magistrates and therewithall there ceased such giftes of the holy Ghost bycause they seemed not so necessary when Christian Schooles Christian Phisitions and Christian Iudges happened vnto the Churche Â¶ Of the head of the Churche THis place the Papistes obiect vnto vs An obiection of the Papistes thinke that it maketh very much to establish their tyraÌ„ny Se say they hereof sproÌ„g so many sectes heresies amoÌ„g you bycause ye haue not an Ecclesiastical Magistrate for that ye haue fallen froÌ„ the onely head of the Church Wherfore that the state of the Churche may be the quieter there must be one head therof in earth But we neither wil nor may suffer this bycause it is manifestly repugnant vnto the word of God We acknowledge one head of the Church that is Christ from whom we fele that both lyfe spirite floweth and spreddeth abrode into all the rest of the body But they say there must also be an other head of the Church For Christ say they is the head as touching the soule and iustification But there must be an other head also concernyng the retayning of outward rites and ceremonies for the wedyng out of heresies to vnite Churches together To this we say that it is sufficient that euery Church haue his minister or Byshop who may dispense the word of God and the Sacramentes retayne discipline as much as may be But that there should be some one man to gouerne all the rest neither is it necessary neither ought it to be suffred bycause as I haue sayd the head is from whence lyfe and spirite is deriued into all the body And such a head is Christ onely God woulde haue in the Churche not one Minister onely but many And we must marke the institution of GOD who would haue many Ministers in the Churche For so is it written vnto the Ephesians Christ hath ascended into heauen and hath led captiuity captiue and geuen gyftes vnto men And that we should vnderstande howe he hath geuen them it is added Some he hath gâ—uen Apostles some he hath geuen Prophetes some Euangelistes some Pastors and teachers for the renewyng of the saintes into the worke of administration for the edification of the body of Christ wherfore to builde the body of Christ God wil haue many and sundry gyftes of the spirite and Ministeryes retayned in the Churche Let these men euery one execute his office let them conferre together if there happen any controuersy and if neede be let them assemble together to Synodes But that euery controuersy should be referred vnto the Byshoppe of Rome and that all men shoulde obey the Pope onely it is intollerable and vtterly Tyrannicall Neither doo the Popes contayn themselues Popes do also chauÌ„ge the institutions of God to excercise power onely in outwarde thinges but also they chaunge the institutions of God and rules of religion Which thyng we haue now had experieÌ„ce of to the great hurt of the Church It is a very good saying whiche the Apostle hath vnto the Romanes in the .12 chap. Euen as in one body we haue many meÌ„bers but all meÌ„bers haue not one the selfe same office so we being many are one body in Christ euery one the members of others hauing sundry giftes according vnto the grace geueÌ„ vnto vs. And the same things in a maner are written in the .1 to the

wil not obey him The Pope preferreth himselfe before al kings and princes Bonifacius addeth moreouer that he himselfe is aboue al kinges and princes For principallity is to be esteemed according to the dignity of the things which by it are exercised We saith he exercise spiritual thinges and they temporall wherfore their swoorde is inferiour to ours and they themselues also vnto vs. He addeth also an other reason they pay vnto vs tenthes but tenthes ar paid by the inferior vnto the superior Wherfore seing kings princes pai tenthes they do testify that their lands reuenues pertaine vnto the church that they ar subiect vnto it Moreouer he which blesseth is greater then he which is blessed But Bishops consecrate and anoynt kinges The Glose addeth That of kinges onely the right shoulder is anointed but the heades of Bishops are anointed And vpon Kinges is poured oyle but vpon Bishops Chrisma Wherefore wee must needes confesse that Kinges are inferiour to Bishops Farther kinges receaue the crowne and scepter of Bishops For who saith hee anoynted Saul and who anointed Dauid but onely Samuel who anoynted Iehu but a Prophet sent by Helizeus The matter also which is intreated of by bishops is greater theÌ„ that about which kinges are occupied For Christ said vnto Peter whatsoeuer thou shalt binde in earth shal be bound in heauen This power is greater then al humane power And God saith vnto Ieremy I wil set thee ouer nacions and kingdomes to roote out and destroy to scatter and to plant Therefore we are greater then al the power of kinges and are exempted from their right Wherefore prophane and lay powers of Emperours and Kinges must be iudged by the Ecclesiastical men The Pope wil not bee iudged or gouerned of any ought by vs to be appointed and may by vs be ouerthrowen For to whom it pertaineth to builde to the same it belongeth to destroy Therfore the spiritual Magistrate ought to iudge of the ciuill Magistrate But if the spiritual offende in any thing of whom ought he to be iudged The inferiour saith he ought to be iudged of the superiour But the Pope which is the highest of al of whom shal he be iudged Of no man saith he but onely of God bycause the spiritual is iudged of no man but he iudgeth al thinges Oh how finely and trymly ordaineth he his tirannye He calleth hym selfe onely spiritual The Gloser although he were otherwise grose inough yet hee could not be so much a blocke but that he sawe that these thinges were spoken very absurdly How saith he is the Pope spiritual if he be vnpure and wycked He expoundeth himselfe by this distinction Two maner of spiritualties of the Canonists There is one maner of spiritualtye saith he of the person and an other of the state Wherfore if there be anye spiritual person he may reproue al men by a brotherly admonicion but he ought to be reprehended of no man Bicause for that he is spirituall hee committeth nothing filthely But sometimes some person which is not spiritual in life and maners ought yet to be called spiritual bicause of his degree As are many bishops and Popes wherfore we must cal the bishop of Rome whatsoeuer he be spiritual and most holy But what thing els is this then to teache vs to lye if they wil haue a filthy varlet called most holye Bonifacius at the last concludeth that all Emperours and Kinges must be subiect vnto his power onely And he addeth a reason Vnles we wil together with the Maniches appoint twoo begynninges which thing we ought not to do for Moses sayd not in the beginninges but in the beginning God created heauen earth The Pope pronouÌ„seth that he of necessitye of saluacion ought to be obeyed Of the two maner of powers the ciuil and ecclesiastical Wherfore saith he we define determine and pronounce that all men oughte of necessitye of saluacion to obey the Pope as the chiefest power And so he excelleÌ„tly I promise you concludeth that al Ecclesiastical men are exempt from the ciuil Magistrate Before I come to confute this their most shameles boasting I thinke it expedient briefly to speake of the two maner of powers of the Ecclesiasticall power I say and ciuill In that it is sayd that the Ecclesiastical power is preferred before al ciuil functions it is somwhat that they say if it be rightlye and aptlye vnderstand All ecclesiasticall power cleaueth vnto the woorde of God so that without it is none but the woord of the Lorde is a rule common whereby all thinges ought both to be directed and be tempered Ambrose instructed Theodosius For it teacheth in what maner the outward sword and publike wealth ought to be gouerned And generally also it sheweth how althinges ought to be done of al men So Ambrose whoÌ„ Theodosius the Emperor raged to cruelly and without al consideracion against the Thessalonians perswaded him that in al punishmentes of death ther should be .xxx. daies space after the sentence geuen least the Magistrate should do those things in a rage and fury wherof although he afterward repented him yet they could not be amended So many Bishops oftentimes in things most waighty shewed foorth their authority and many times either put away cruell warres or els pacified them out of the word of God preached among them Wherfore the Ecclesiastical power after this maner comprehendeth althinges bicause out of the woord of God it findeth how to geue counsell in all thinges For there is nothing in the whole world wherunto the woord of God extendeth not it selfe Wherfore they are farre deceaued which vse to cry The preaching of the woord of God hath al meÌ„ al states subiect vnto it what hath a Preacher to do with the publike wealth what hath he to doo with warres what with Poticaries what with Cookes But let them tel me when the Minister of the woorde perceiueth the law of God to be violated in these thinges why should he not reprehende them by the woord of God Why should he not admonish them Why should he not exhort them to cease from synne The Minister of the Churche worketh by the woord and not by the swoord How far cyuill power exteÌ„deth Nndoubtedlye it is his dutye to correct synners not in dede with the swoord or punishing by the pursse not by emprisonment not by banishment but after his owne manner that is by the might and power of the woord of God Againe the political power is extended to al those thinges which pertayne to political power But after what maner Shal ciuil power require good mocioÌ„s of the minde and inward repentance It cannot cause these thinges yet it must wish these thinges and vse those meanes wherby they may be had For he ought to haue a care that Bishops Pastors and Teachers in the Churche doo teache purely reprehende fatherly and by the woord of God administer the sacrameÌ„ts This

Gates and walles of cities shoulde not be violated 227 Gedeon refused to be king 2 Gelousy may be in good men 204. b Generall worde proued the particuler or species doth not alwaies fol. 272. b Genesis booke what it entreateth of 1 Gentle aunswer asswageth anger 141. b Gentlenes praeposterus 101. b Gedeon of the tribe of Manasses 114 Gedeon was beautiful 145. b Gedeon why he had his sonne kill the kinges of the Madianites 146 Gedeon refuseth to be king 147 Gedeons fall 150 Gedeon sinneth â— wayes 151. b Gedeon whether he wer saued 155 Giftes of God are not bounde to the estates or conditions of men 251 Giftes of God some remaine and some are taken away after sinne 226. b Giftes of free grace common to the godly and vngodly 134 Gifts in way of reward 188 Gifts may be reuoked 188. b Gifts when they may only be reuoked 199. b Giuing vnhonestlye is vnlawfull 231. b Gilgal where it lieth 59. b Gilgal a religious place 82. b Gilead 173 Gilty persoÌ„s it is not ignominious to slay them 146 Gyauntes names inscripture and their originall 15. b Glasse of the deuine essence 68. b Gladnes described 142 Glory may be desired the matter ende therof 97 Glories desire is mother of enuyt 143 God what he is 121. b God author of histories 3. b God taketh tities and surnames of his benefites bestowed 59. b God appointeth maiestrates 25â— God ruleth in other Maiestrates when 149. b God is the distributer of kingdoms 187. b God calling anye man to office geueth him habilitie to execute the same 71. b God was king of the Israelites 1. b. 2. God reioyceth not in bloud 194. b God is bound to no maÌ„ to geue his grace vnto him but is free 167 God is not bound to his lawes 4. b God may do against his lawes wheÌ„ he list 93 God chaungeth not 175 God changeth not his mind 33. b God when he repenteth is not chaÌ„ged 72 God whether he bee the cause of sinne 78 God deliuered the Israelites to their enemies 70. b. God punisheth sins by sins 24. 8. b. Gods operatioÌ„ in bringing sinne to light 166. b God beholdeth not Idols mens doinges but worketh together with them 78. b God instilleth no new malice 79. b God may we not feele in al thinges 129 God is to bee imitated of Christen men 249. b God can doo many thinges that he wil not 97. b God saith he will do that he wil do and contrary 174. b God how he intermedleth and vseth our corruptioÌ„ by his gouernment 167 God punisheth his owne and beareth with straungers 80. b God whether he be without a bodye 121 God how he may be sen of men 118 God neuer fayleth them that obey him following their vocatioÌ„ 83 b God wyl be worshipped as he hath commaunded 1. 1. b God sendeth som dreames but not all 138 God forgiueth synnes but doth not by and by restore the thynges taked away 65. b Gods helpe is not to bee dispayred of though it be deferred 92. b Gods grace is in degrees 167. b Gods of the sea worshipped 234. b Godly vngodly haue many times like succes 236 Godly to make peace with the vngodly whether it be lawful 99 Godlye men flye vnto god in ouerthrowes 271. b Godly to ioyne power with the vngodly whether it be lawful 99. b Golden age of the Israelites 2. b Good age what 155 Good intent 152 Good workes what they requyre 153 Good workes are so acceptable to God he rewardeth them 72 Good workes morall 72 Good workes must not be without faith no more then a body wythout a soule 242 Good workes in hope of reward lawfull or vnlawfull 23. b Goods wast with droÌ„keÌ„nes 164. b Gospell and law is the sum of the Scripture 1 Gospell promises 175. b Gouernment of god whether it be excluded by humane maiestrates 149. b Grace god would haue it knowen 182 Grace of God whether we can resist 167. b Grace of god why it worketh not alike alwayes in vs. 167. b Grapes gathering with wantonnes 168 Gregory deceiued 90 Gregories error 56 Gregory thought it absurd that the Pope should be aboue the Emperour 147. b Griefe described and deuided into his braunches 142 Grosnes oft in Princes 82 Groues to worship Gods in 77 Groues about Idols 123 Ground of all impiety and folye is security 246. b Guile or deceit handled 84 Guile good and bad 84. b Guile to breake an othe 282. b H HAbituall intent 153 Heresy defined 58. b Heresy of the Marcians 58. b Heretikes if they may be suffred among christians 58. b Heretikes how they must be ordered 61. b Heretikes ought men to kepe faith with 86 Hand bredth measure 16. b Hand maiden cannot by the Romain lawes be a concubine 154. b Hangmen Hebrewes had none 146 Harlots how daungerous 228. b Harlot differed from a concubine 154 Harlots are not to be suffered in a city 230. b Harlots are not rapt though they they be had away with violence 283. b Harlots son a iudg in Israel 176. b Harpers 102 Harte or minde and body or outward vesture to worshippe God with 49 Hate of enemies not permitted to vnperfect 31 Head of the church who 241 Head of the whole church caÌ„not the bishop of Rome be nor none els there 148. b Heades couered in token that they haue authority aboue them 93 Heads of captaines ouercumde cut of and presented to the victors 141 Heare growing or clipping 201. b Hebrues sinned three wayes 77 Hebrues vsed the superstition of the Egiptians 122. b Hebrew wordes is none in the Latine churche but such as came by the Grekes 41. b Hebron called Kiriath Arba. 14 b Hebron a city of refuge 18 Helizeus delighted in musike 102. b Helpe at Infidels handes may not be desired 99. b Helpe of God may we not dispayre of 92. b Helpes humain are not to be despised 97 Helping of the Lord. 110 Helth lesse estemed then profit 174 Hems of the Hebrewes 47. b Hercules praise 29 Herod eaten of lice 13 Hesron called also Iephuna 18. b Heauines described 142 Hypocrates of factors 274 History defined 3 History praised 3. b Histories fruite 235. 288. b Holidaies dauncing 287. b Holidaies bestowing 288 Holy ghost is iii. waies in meÌ„ 190. b Honour due to parentes 214. 212. b Honour defined 157. b. How it is the reward of vertues 158 Honestye is the sure foundation of amity 166. b Honest and iuste thinges are to bee done although they be not expresly commaunded in the worde of God 250 Hooring what it signifieth 151 Hops bytter become swete beyng stiept in water 161. b Hope described 142 Hope is a meane betwene securitye and desperation and springeth thereof 246. b Hooredome handled 229 Hooredome punished 4 Hornets of dead Ashes 218 Hospitality 4 Hospitality praised 251 Hospitalitiâ—s lawes broken 100. b more of them 101 Hoste cruell Busiris 252. b Houres of the day among the Elders 277. b House of euerye

but after a sort not perfectly 121. b Knowledge of God certain before thinges come to passe 71. b Knowers of god who 66. b L LAbour muste bee ioyned wyth fayth 13. b LacedemoniaÌ„s forbad peregrinations 30 Laughing neuer vsed of Christe 63 Lasthenes a traitor 37 Law and gospell is the sum of the scripture 1 Law of God is made for man not for god 129 Law of rendring lyke for lyke 11. b 107 Law and custome how they differ 189. b Law is a dum Maiestrate 255. b Law of Numa Pompilius 158 Lawes against the Cananites not to be vnderstanded without al mitigation 36. b Lawes of frendship or other are to be broken when God commaundeth 101 Lay power how it is iudged of the Ecclesiasticall 262 League defyned 73. b League with a people far distant is little profitable 244 League old had promise of more theÌ„ temporall things 74. b Lechem signifieth breade or meate vniuersally 205 Lechery and instrumentes singing and dauncing 287. b Lefthanded how it commeth 81. b Legate of the Romains guile 86 Lent fast 278. b Lentes inuention 279 Lentes institution why 202. b Leo for the Masse 42 Letter opening punished by death 37 Leuites portion 18 Leuites onely may make sacrifices 123. b Liberty chiefest â–ª is to obey the commaundements of God 216. b Liberty christian is against Lente 279 Libertines error 211 Libertines and papists like 264. b Lictores 146 Lyfe is not to be preferred before truth 90 Lye defined 87. b Lye in name and not in dede when men thinke that they speake is true 88. b Lying is not in vsing figuratiue speaches 111 Lie when euil and when wurst 64 Lye in religion most greuous 88 Lies of papistes in the masse 50 Lying whether angels vse in fayning them to be men 209 Lying for humility forbidden 87. b Lyeng by the spirit of man and by the motion of god 89. b Lying to preserue the lyfe of oure neighbours 90 Lies officious or honest of saints 39 Lying taught by papistes 257. b Liturgia 41. b Logicians rule of difference in fynall causes 5 b Losse of goodes and liberty is the doing of God 70. b Lots dronkennes 163 Lots the fittest way for the people to chuse officers by 268. b Lots are a way to aske counsell at God 7. b Lots to deuyde nations 18 8 Loue or hatred of god is not known by prosperity or aduersitis 227 Loue and hatred of enemies 31 Lutherians vngentle 253 M MAchabets Assamonets 259 Madianites described 112 Madianites destroied 140 Magike and artes forbidden 283 Magistrate defyned 255 Magistrates lacke breedeth inconuenience 238. b Magistrate ill is better then none 245 Magistrates by whom they are ordeined 256 Magistrates names titles 255. b Magistrates and princes may bee called heds of their people 148. b Magistrate is the father of the couÌ„trey 216 Magistrate is Gods vicar and minister 149. b Magistrate is the keper of the law of God 266 Magistrates authority ouer ministers 258. b Magistrate is much to be made of for he is the keper of the first table aswel as the latter 240. b Magistrates bounde to serue god 54. b Magistrate godlye profiteth much 66. b Magistrate may not forgeue syns 13 Magistrates duety 144. b Magistrates duety and commoditye 66 Magistrates duety to see men vse their owne things well 219. b Magistrates duety when papistes stirre sedition for superstition taking away 125 Magistrates duety concerning prohibiting matrimony 21. b Magistrate how he ought to take away vngodlines 123. b Magistrate how farre he is to bee obeyed 264. b Magistrate ought neither sediciously to be risen against nor circumuented by guile 264. b Magistrates office folishly refused 147 Magistrates admonished 104. b 122. b Magistrate ought not of all other to be dronke 164 Magistrates inferior how far they are bounde to obey the superiour 55. b Magistrates inferiours duty 265 Maisters vniust defeÌ„dyng of their seruaunts 271 Making whether it signifieth sacrificing 205. b Manasses had ii sonnes 108 Mans nature how froward 92. b MaÌ„s imbecillity is manifold 125. b Mans ende to set forth the glory of God 23. b Maried folkes who 94. b Mariage of ministers 93. b Mariage after orders 95 Mariage betwene brothers children was neuer forbiddeÌ„ by gods law 19 Marying the wyfe of brother dead onely lawfull to the Iewes 21. b Mariage against the will of pareÌ„ts 213. 214 Mariage of maid against the wil of her parentes 284 Mariages secret condemned 27 Mary compared with Sampsens mother 201 Marcionites error 210 Markes body stolen by the Venetians 246 Marcians heresy 58. b Martyrdomes are lyke sacrifices 194. b Masse of Mishah 41 Masse cannot be called the supper of the Lord. 49. b Masses partes 42. b Masse in none of the auncient wryters 41. b Masse a sacrifice why 205. b Masse agreeth nothing wyth the institution of Christ 49. b Masses superstitions 2â—6 Masse haunting the badge of Papistes 53. b Massemongers serue not God but their belly 240 Matrimony defined 153. b. 204 Matrimony lawfull of iii. kyndes 284. b Matrimony lawfull or otherwyse in degrees 19. b. 214 Matrimony of bretherne and Sisters children 22 Matrimony of vnlike religion forbidden 77 Matrimony ought not to be coÌ„tracted in contrary religion 21. b Matrimony with consent of the parâ—ntes 212. b. 214 Matrimonies vse whether it pollute Lent 279. b Matrimoniall precepts are morall 20 Matrimonies abuse 213. b Matrimony worthy to bee broken 56. b Meates diuersity to fast with 278 Melancholike persons oft see dreames 135. b Melchâ—sedek who he was 37. b Melchisedech more plainly signifieth Christ then Leui. 261 Members why the scriptures attributeth them to God 121 Men in the scriptures of ii sortes 89. b MeÌ„ ar now weaker then of old 96 Men godly doubt at the beginning 96. b Mercy defyned 13. 142 Mercy most acceptable afore God 64 Mercy preposterous 101. b Mercy folish 13 Mercy of God the properties therof 181. b Mercy of God far greater then the mercy of men 81 Mercy shewing signifieth 155. b Merites handled 272 Merite is not found in the Scriptures 172. b Merites haue no consideracion in obteining promises of God 13. b Merites condemned by the papists themselues 273 Meriting what it signifieth in the fathers 273 Merites answered 251. b Metaphors 153. b Metaphor of mouth of the sworde 14. b Meteus Suffecius 281 Metonymia 169. b Michas offence in religion 246. Midwyues of the Hebrewes 89 Mindes diseases more greuous theÌ„ the bodies 247. b Minde is hurt with dronkennes 164 Milke induceth slepe 100. b Millane ouerthrown 170 Minchah the papistes abuse 206 Ministers called fathers 240 Ministers were plenty in the primatiue curche 94. b Ministers and magistrates difference 255. b Minister is a certayn mouth of the churche 207 Ministery is to be had in honour by the law of nature 239. b Ministers in that they are men ar subiect to ciuil power also their lands riches possessions 258. b Ministers of the church are not exempted

Vittailers oft ill spoken of 177 Vittaylers women 226. b Vigils coÌ„uerted into fastings why 140 Violence against violence maye be vsed 85 Violence may be resisted by violeÌ„ce 165. b Violence acceptable vnto god 43. b Violence or coaction god inferreth not to mans will 167. b Virginity bewayled 192. b Visions of Angels 208 Visions handled 118 vngodly chastened by vngodly 80. b Vngodly fall into those euils wherof they be afeard 224 Vnitie of citizens wher in it consisteth 197. b Vnity without agreement in ceremonies 279 Vniuersall supreme Patriarche title refused by bishops of Rome 147 Vniuersality in othes 86. b Vnleauened bread vsed why 116. b Vnthankefulnes loke ingratitude Vnumquodque propter quid aliud magis 5. b Vocation of God is not to bee lefte for reuenging of priuate iniuries nor for lacke of meate and other necessaries 144. b VocatioÌ„ of god whether we ought to obiect our infirmity against it 115. b Vow defyned 203. b. 237. b Vow is a promise made to god 214 Vowes how they are to be kept 86 Vow of vniust things is of no force 95. b Vow of Iiphtah handled 192. b Vowes redeming 192 Vowes before ioyniÌ„g in war 190. b Vowes of religious men 203 Vowes for other as mother for the sonne 203 Vowes chiefe property to be wyth a willing mind performed 193 Vowing to do thinges 30. b Vrim and Thumim 7 Vsucapio 189 Vsury where it may take place 85 Vsury vsed by the Popes 232 VV. WValles and gates of Cities ought not to be violated 227 Wantonnes at grape gatheryng 168 Wars may be lawfull 76 War is a thing lawful 156. b Warres proces to send messengers first to debate the iniuries 185. b War must be proclaimed 268. b Wars against the Turkes why they haue not prospered 70. b War iust and vniust 186. b War right 186 Wars obseruations before they begin 271 War what is to be reproued therin 187. b War ciuil is not all vniust 199 Warfare allowed of god 97 Waspes of dead horses 218 Watches who inuented 139 Water skant in Syria 106. b Weake and strong God vseth alike 92. b Weakenes of others is to be borne with 52 Weapons be they neuer so simple may serue when gods word is added and contrary 91. b Wearines is thirsty 100. b Wepying not alwayes token of repentaunce 62. b Weping god aloweth somtime 61. b Weping not allowed 63 West church when it receiued singing 103 Whetstones of vertue 142 Wicked easily agre against the people of God 80. b Will of God of .ii. sortes hid manifest 213 Will of God in nature is one but diuers in respectes 79 Will of God chaungeth not 33. b Will to murther though it be disapointed is to be punished 166 Wit of man is by nature sluggish 218. b Woman condemned of adultry no man can mary 249. b Womens entisements are of great force 228. b Women are not forbidden to prophecy for the common edification of the church but warned to haue their heades couered 93 Woman prophet 92. b Women teachers 93. b Womens vice curiosity 285. b women easily fal to cursings 237. b Wordes defyned 88. b Wordes whence they haue their significations 205 Word of God written or vnwritteÌ„ of lyke authority 5 Word of god is the rule of our actions 129 Word of god is it the declareth what or who is godly or vngodly not succes or prosperitie 227 Word of god knowne he wyll not suffer to be despised 80. b Word of god no custom prescribeth against 189. b. 190 Wordes of men are so far fruitfull as the predestinatioÌ„ of God hath before appointed 97 Wordes gentle would be vsed in daungerous corrections 253 Wordes doubling affirme more assuredly 206 Workes much auailable 14 Workes of ours do not reconcyle god vnto vs. 72 Workes of ours how holye soeuer they appeare are impure and vnperfect 272. b Workes are not good before fayth 152. b Workes they that trust to muche to them attribute to much to humaine aides 132. b Workes are not meritorious of eternall life 152. b Worshipping inward and outward 49 Worshipping religions of .ii. sortes 68 Worshipping of God fained or deuised by man is nought 48 Worshipping of god by other wais theÌ„ he hath willed is idolatry 69. b Worshipping ought to leane to the word of God 202. b Worshipping of the true god with other worship theÌ„ he himself hath coÌ„maunded is Idolatry 238 Woorshippinge of God instituted without his word is to him vnacceptable 151. b Worshipping of god consisteth not in outward thinges only 75 Wowing by iust meanes lawful 23 Wowings by dauncing 287 Wiues right vse and abuse 161. b Wiues vse and cautions 165 Wyues moe then one at once argued against 288 Wyues manye permitted after a sort to the fathers 153. b Wyues called concubines 268 Wyues duety 204 Wyfe helpeth her husband 208 Wyfe of a minister if she be an adultres sinneth more greuously then an other 248. b Wiuely affections in their husbaÌ„ds absence 111 X Xerxes cruel acte 13 Z ZAbulons tribe 9â— Zeugma 32 FJNJS

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