should once set a foote out of doores vntil the next morning By which thing it is giuen vs to vnderstand that neither Christ nor our saluation is to bee found without the church in the sects or schismes of wicked heretikes Christe the Lambe of God doth gather al the faithful into one church wherin he kéepeth them lastly doth saue them Last of al this ceremonie did put gods people in mind of their duetie of thākfulnes especially of y studie of godlinesse harmelesse innocencie They therefore did giue thanks to God for these all other his benefites they praised his name and did vtterly absteine from all leauened bread For ye shal finde nothing so seuerely forbidden in this ceremonie as the eating of leauened bread Who soeuer eateth leauened bread saith the Lord his soule shall perishe from amonge the congregation of Israel whether he be a straunger or an Israelite borne The same saying is afterward often times repeated thoroughly beaten into their braines Nowe the Apostle Paule whose cunning and learning was much in the law of Moses expounding what was meant by the leauened bread doth say Therefore let vs keepe the feast not in the olde leauen nor in the leauen of malice and vnrighteousnesse but in vnleauened bread that is in sinceritie trueth Thus muche hitherto touching y eating of y Paschal lamb To these sacraments were also added sacrifices of sundrie sorts many kindes which were not first inuēted and taught by Moses but were taken vp and vsed immediately after the world was created For Caine Abel offered burnte sacrifices to God the maker of the world the one of the fruites of the earth and the other of the cattaile that was in his flock Like wise Seth Noah Sem Abraham Isaac and Iacob with al the other patriarches are knowne to haue sacrificed vnto the Lorde Nowe since the heathenish sacrifices of the Gentiles as the verie heathen writers them selues did testifie were partely like vnto and in many pointes all one with the Iewish sacrifices it is not vnlikely but that the graunde partriarchs of the Gentiles did teach euerie one his owne nation the manner of sacrificing which they had learned of their forefathers Sem Cham Iaphet and of the holie Patriarche Noah him selfe But it is vndoubtedly certein that the holy fathers did bring in nothing of their owne inuention nor adde any thinge to the sacrifices more then they had receiued learned of God who is the author of all goodnesse although Moses did more precisely distinguish certeinly order the sortes the kindes differences betwixt sacrifice and sacrifice And yet whatsoeuer he did that did hee at the Lords appointment God instructed Moses in all that he did For the booke of Leuiticus wherein are especially described all the kindes of sacrifices doth immediatly after the verie beginning testifie that Moses was called by God and that he learned of the Lord all the ceremonies of the sacrifices which he commaunded the Israelites to kéepe And in the 7 Chap. of y booke of Numb we read And when Moses came into the Tabernacle of appointment hee heard the voice of God speakinge vnto him out of the mercie seate Now as I was about to say there were diuers sacrifices sundrily differing in many pointes amōg thēselues yet hauing many thinges cōmon general one with another It was general to al sacrifices not to be offered in any other but one apointed place alone It was general to all sacrifices that they ought of duetie to be offered by faith according as they were taught by y word of god It was general to al sacrifices to be made according to the Lords cōmandement with holy fire not with strange fire or fire prophanely kindled Nadab Abihu the sonnes of Aaron were slaine for nothing else but for because they vsed prophane or strange fire in sacrificing to the lord For when the Israelites or Leuites did first of all sacrifice as the Lord had commaunded them in the tabernacle of appointmēt then did God by sending fire from heauen giue a token that he did like of that manner of sacrifice Whereupon in the sixte of Leuiticus the priestes are charged to mainteine or kéepe the holie fire alwayes burning first in the tabernacle and then in the temple whiche thinge it is manifest that the heathen did imitate in commaunding the vestall virgins at Rome alwayes to kéep the holie fire burning By this perpetual fire is meant the perpetual working of the holie Ghost in the church of Christe which must be kept quicke stirred vp in the heartes of the faithful with feruent prayers with the sincere doctrine of the Lorde with the right vse of his holie Sacraments It was also generall to all sacrifices that in them neither wilde nor vncleane beasts were offered to y lord Moreouer this generall rule of sacrifices is giuen by Moses in the 22. Chapter of Leuiticus saying Let no deformitie bee in the thinge that thou shalt offer If it be blinde or lame or maymed if it haue pusshes or scabbes or tettar ye shall not offer it vnto the Lorde neither shall ye put ought of it vpō his altar Verily if any man had brought a deformed oblation vnto the Lorde hee shewed him selfe plainly to be a contemner vtterly vnthankfull toward his maker And therefore the Lorde in Malachie cryeth out and saith When ye bring the blinde for sacrifice do ye not sinne and when ye bring the lame and sicke do ye not sinne Offer it nowe I praye thee to thy prince or capteine wil he be content with it or wil he accept thy person saith the Lorde of hostes And so I saye my name is in contempt of no estimation among you The iust and true God therefore doth at all times require trueth liberalitie sinceritie and integritie in them that worship him and on the other side he abhorreth and vtterly detesteth vncleanenesse lying and hypocrisie There are certeine other thinges also which be generally cōmon to all sorts of sacrifices but I will not at this time make particular rehersal of euery seuerall iott or minute But what peculiarities euery sundrie sacrifice hath it wil euidently appeare in the exposition of their sundrie sorts which I wil nowe speake of in order as they lye First of all I will expound to you that kinde of sacrifice which in the scripture is called Holocaustum That sacrifice was wholly consumed with fire so that nothing but the skin or hyde of the beast was leafte for the priest The woorde is deriued of the Gréeke For it is called Holocaustū as one should saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wholie burnt or consumed with fire This sacrifice was of thrée kindes I meane it was made after thrée sortes to wite with greater with little and with lesse liuing creatures namely with an Oxe a bullocke or a calfe or if any mannes abilitie were not sufficient
apparel For as the man is such is his talk such is his cloathing therefore the rayment doeth note of what conuersation the priests ought to be Whereuppon it commeth that in the Scriptures wee are bidden to put on other cloathing whē the meaning of the holy Ghoste is that wee should chaunge our wicked conuersation so that the very garmentes doe partly instruct the priests what they haue to doe and what is seemely for them But nowe the time and course of this treatise inuiteth mée to speake somewhat of the priests office Their office did consist in many thinges but especially in teaching instructing For the chiefe cause whie the priestes were ordeyned of God was to instruct the Church in true pietie and to teach the people the lawe of god For thus wée read that the Lord did say vnto Aaron Thou thy sonnes that are with thee shall drincke neither wine nor stronge drinke when ye enter into the tabernacle of wittnesse least happily ye die Let it be an euerlasting ordinaunce among your posterities that ye may put disferēce both betwixt holie vnholie betwixt cleane and vncleane that ye may teach the sonnes of Israel all the statutes which the Lord hath spoken vnto them by the ministerie of Moses Leuit. 10. The same lawe doth Ezechiel in as many wordes almost rehearse in the 44. Chapiter of his Prophecie And Malachie declareth it also as it is to be seeae in the second of his Prophecie They therefore are vtterly deceyued which thincke that the Leuiticall priestes were appointed onely for to kill the sacrifices Moreouer the lord doth euery where in his lawes minister matter for the Leuitical priesies to instruct his people in and that matter was not the heathenish Philosophie the edicts of kinges or decrees of Senatours but the very woord of God deliuered to them by God himselfe And that this doctrine might be the more conunodiously vttered to the people the priestes appointed certaine holy dayes wherein the people should assemble together to heare them preach the word of God. The next point of their duetie after teaching was to blesse the people That blessing was not free for euerie priest to vse as hee listed but was bounde to a certaine forme of words very solemnly vttered which is thus expressed in the 6. of Numbers And the Lord spake vnto Moses saying Speake vnto Aaron his sonnes saying On this wise ye shall blesse the children of Israel and say vnto them The Lord blesse thee keepe thee The Lord shewe his face vnto thee and be merciful vnto thee the Lord lift vp his countenance vppon thee and giue thee peace This manner of blessing did they vse vndoubtedly in their holy assemblies esspecially at the breaking vpp of the congregation when the people did depart In an other place it is said that God did blesse but here that Aaron and his sonnes did blesie the people whereuppon wée haue to note that God doth woorke inwardly and performe in the faithful what soeuer the priestes in that forme of blessing did wishe vnto the people so that still to blesse is the onely and proper worke of God alone And therfore verie significantly after that solemne blessing vttered by the mouth of the priest God doth add And they shall call or put my name ouer or vpon the children of Israel and I will blesse them The priestes therefore do lay before the people the name of the Lord they commend vnto them the mightie power of his Godhead and shew them that all goodnesse doeth flowe from God teaching them how they may obteyne it through faith in Christ who is the blessed séed that blesseth al that call vppon his name Nowe in this solemne blessing sixe principal points are chiefly conteyned First the priest sayth The Lord blesse thee That is The Lord bestowe vpon thée whatsoeuer belongeth to the safetie of thy bodie and soule Secondarily he saith The Lord keepe thee For it is not sufficient to receiue good thinges at the hand of the Lord vnlesse they bée preserued by his power and not taken from vs by his wrathfull indignation nor lost againe by oure owne negligence Thirdly hee sayth The Lord shew thee his face or The Lord make his face shine vppon thee The Lord doth thē shew vs his louing face when after his anger hee sheweth vs his fauour and doth become good and gratious to vs And therefore in the fourth clause doeth followe a more plaine exposition where the priest sayth The Lord bee mercifull vnto thee as if hee should haue said The Lord be alwayes gentle and fauourable vnto thée in all that thou goest about either in words or déeds The fift blessing is The Lord liftvpp his countenaunce vppon thee Now the Lord lifteth vpp his countenaunce when he looketh vppon vs when hée watcheth ouer vs and doth direct and guide our wayes The last desire is Peace which is taken for the saluation and chiefe goodnesse that happeneth to mankinde although in an other sense it is put for the contrarie to warre or battel and the peace of the conscience is no smal felicitie to mortall men These were the good things that the priestes did wish to light vppon the people teaching them withal to beséech the Lord for those blessings with ardent prayers carnest supplications Euen till this day there doe remaine the Psalmes that the priestes did make for the peoples sake to singe For after that Dauid had brought musick into the temple then did the playing vppon musical instrumentes with swéete melodie and singing of Psalmes beginne to be taken for an office among the priests Touching this musicke vsed in the temple the first booke of Chronicles speaketh very much where it treateth of Dauid and his dealinges how he distributed the singers into 24. orders and that by course Moreouer the priestes were commaunded to minister the Sacraments and to sacrifice For they did circumcise the infants their office was to see the Passeouer eaten and to offer sacrifices of sundrie sorts vnto the Lord of which I will speake hereafter in place cōuenient And that they might more commodiously offer their sacrifices Dauid by the inspiration of the holy ghost diuided the two families of Eleazar and Ithamar into 24. orders For they did minister by course as is to be séen in the 24. Chapiter of the first of Chronicles All the while that their turne to minister did laste the priestes remayned still within and neuer did set a foote out of the temple For there were houses builded within the temple for the priests to dwell in when their lot did come to serue the Lord they neuer went vnto their owne houses vntill their course were expired and their time to minister were fully finished The priestes also did kéepe the holy vessells and make them cleane they kept the candels burning the holy fire that it should not goe out to be short they had the charge of all thinges which
festiuall or holy day which by Gods appointment is holy to the Lord was kept for the deuoute exercising of Gods outward worship Therefore those dayes are not holie nor those feasts lawful which are not held to the one onely God IEHOVAH neither are those holy dayes lawfull in which the lawfull seruice of God is not lawfully exercised And for those causes the Sabbothes festiuall dayes of the Israelites are in the Prophetes many times reiected because they were vnlawfully solemnized without pure faith and sincere affections Nowe all holy dayes had one common name were called Sabbothes feastes holy dayes méetinges and assemblies All holy dayes what name soeuer they were called by were ordeined to God alone not to creatures not for surfetting and wanton chambering All holy dayes were inuented for the health profite and recreation of mankinde For holy dayes are no burden but the easing of our burdens Prophane workes I confesse are profitable but ease is also necessarie sor without rest labour cannot continue The Lords will therefore is to giue man a time of recreation and biddeth his seruaunts to be merrie on the holy dayes in holinesse and modestie so that their ease maye be an honest recreation and not reprochfull sensualitie Againe ease of it selfe is not good but in respecte of an other thing it is good God biddeth to cease froÌ„ worke but yet hée setteth vs on woorke another way hée willeth vs to cease from bodily labour and begin to woorke in hart and mind and wholie applie our selues to his holie seruice And therefore it is néedefull to haue holy assemblies the reading of the holy Scriptures publique prayers sacrifices for it is prescribed in the 28. and 29. Chap. of the booke of Numbers what they ought to offer at euery feast and holy day the celebration of the Sacraments and whatsoeuer else the Lord hath commaunded to be done at festiuall dayes and solemne seasons For that one thing is here required especially which Marie found as shée sate at the féete of Iesus and heard his word Moreouer all feastes generally doe conteine the memorie and put vs in the remembraunce of notable things euery feast according to the name The Sabboth did put them in minde of Gods good benefite in creating the world for the behoofe and profite of vs men It was also as Moses witnesseth Exod. 31. a signe of the true sanctification which God alone bestoweth vppon the people that call vppon his name The other holy dayes did beate into them the memorie of the other benefites that God had shewed them and had as I will anon declare their seuerall significations Nowe there was a measure and certaine number of holy dayes which were distinguished and very wisely ordered first into seuen nights wherof euerie one had in it one Sabboth that was the seuenth day then into monethes For the first day of euery moneth was holy to the Lord was called the feast of the New moone and lastly they were diuided into yearely feastes which returned once euery yeare at an appointed season of that sort of feasts there were thrée in number The Passeouer Pentecoste and the feast of Tabernacles Besides these there were also other made holie dayes which God had not commaunded but were receiued by the Church to the glorie of God the remembrance of his great benefites For the feast of Lotts which they called Purim was brought in by Mardocheus was receiued of all the Church as is to be séene in the 9. of Esther The feast of dedication was ordeined by Iudas Machabeus with y consent of all the Church in memorie that the temple was restoared and the people deliuered from the tyrannie of king Antiochus as is to be read in the 4. Chapter of the first booke of Machabees And Christ our Lord did honour that feast of dedication with an holy Sermon Moreouer there were solemne fastinges appointed to be kept amonge the people of God as in the fift moneth wherin the citie was set on fire in the seuenth moneth wherin Godolias was slaine and in the tenth moneth wherin Hierusalem was besieged Of which fastinges the Prophete Zacharie speaketh in his 7. and 8. Chapiters and in the time of Esther a fast was ordeined in the moneth Adar for a remembraunce of the calamitie whiche was wrought or rather purposed against the Iewes by the wicked Aman. Of the Sabboth and the signification therof I spake a little aboue and in an other place also where I expouÌ„ded the tenne commaundements The Sabboth was obserued by a naturall and diuine lawe euer from the first creation of the world and is the chiefe of all other holy dayes For it was not then first ordeined by Moses when the tenne commaundementes were giuen by God from heauen For the kéeping of the Sabboth was receiued of the sainctes immediatly from the beginning of the world And therfore we read that the Lord in the commaundementes did say Remember that thou kepe holy the Sabboth day And before the lawe was giuen there is euident mention made of the Sabboth in the 16. of Exod. the 2. of Gen. The second kind of holy dayes was the New moones which were solemnized in the beginning of euery moneth Mention is made of them in the 10. 28. Chap. of the booke of Numbers Samuel 20. Psal. 81. Ezech. 46. and 2. of Chro. 2. That solemnization is reported to haue béene ordeined in remembraunce of the light created to admonish the people not to ascribe the monethes to Ianus or Mars or any other planet but to the one onely God the maker gouernour ruler of al things and seasons Moreouer it was a signe of the reparation or renuing of faithful minds by the heauenly illumination that we Christians may truly and in déed solemnize the new moone wheÌ„ being brought forth of darcknesse into light by the sonne of God we walk as becoÌ„meth the children of light reiect the works of the diuel and darknesse The third kinde of holy dayes doth conteine the feastes y returne once euery yere of which I find to be thrée The Passeouer the Pentecoste the feast of tabernacles Now the Lords will was that in these thrée feasts there should be generall assemblies and solemne meetinges in the holy place to wit at the tabernacle and after the tabernacle at Solomons temple For thus saith Moses in Deut. Thrice in the yeare shal euery male appeare before the Lord thy God in the place whiche hee hath chosen that is in the feast of sweete bread in the feaste of weekes and in the feast of tabernacles Neither shall hee appeare emptie in the sight of the lord Euery one according to the gift of his hand and according to the blessing of the Lord thy God which hee hath giuen thee that is to say Euery man shall ofâ—â—r to the Lord according as he can and according to the measure of riches which the Lord hath
meate offerings we may place the drinke offeringes also For in those sacrifices wine was powred out vnto the Lord as is euident in y 29 of Erodus the 6 of Leuiticus and the 28 Chapter of the booke of Numbers Nowe Christe is oure wine oure drinke ioye vnto eternall life He powreth himselfe into the mindes of the godly that he maye fill them with ioye and liue in them and they in him And therfore did he consecrate in wine the memorie of his bloud that was shead for vs to the remission of oure sinnes With these meat offeringes may be ioyned the sacrifices of the first fruites of the firste begotten of the tenths Touching all which there is much to be read in diuerse places of the lawe as in the. 13. and. 23. of Exodus in the. 18. of Leuiticus and the. 18. of the booke of Numbers Nowe Christ is the firste begotten the first fruites of al the faithfull for whose worthines and merite we are all spared and by whom we being sanctified are made the sonnes and heirs of god To him as to our maker and redéemer we owe as tenthes our very soules and whatsoeuer else is deare vnto and good in vs. Moreouer it is a poynt of thanckfulnes franckly to bestowe vpon God parte of our earthly riches which we haue at his hands to the mainteinance of his true worship and the reliefe of all that be in pouertie The third kinde of sacrifice is that which is offered for sinne and is therfore called Hattah a cleansing or Ascham a sacrifice for sinne We in one woorde may call it a cleansing sacrifice For it was offered for sinne coÌ„mitted vnwittingly or by ignorance which by the degrées of the sinners were diuided into foure sortes as if the chiefe priest did sinne if the whole churche did sinne if the Prince did sinne or if some man of the meaner sorâ—e did sinne Or else they did offer it for sinne committed willingly or of a sett purpose beeing yet a meane or excusable sinne or else for a great and heynous crime which ignorance could by no meanes excuse The ceremonie vsed in this sacrifice is verie ample and large so that I meane not presently once to touche it It is most exquisitely set downe in the fourth fifte sixte and seuenth Chapter of Leuiticus Neither is it to be doubted but that Christe was layde before their eyes as well in that sacrifice as in all their other oblations For Christe is the ende of the lawe and the marke whereto theÌ„ ceremoniall lawes did tende And Esaie in the 53 Chapter of his prophecie sayeth Whereas he neuer did vnrighteousnesse nor any deceiptfulnesse was founde in his mouth yet hath it pleased the Lorde to smite him with infirmitie that when hee had made his soule an offering for sinne for here is put **** Ascham he might see seede and might prolong his dayes and that the aduice of the Lorde might prosper in his hand To this belongeth y who le disputation of the apostle Paul in his Epistle to the Hebrues wherein hée sheweth that Christe is the true sacrifice for sinne that cleanseth all the church and the sinnes thereof In this ceremonie were shadowed the disposition of sinnes the passions of Christ and the power and strength of death Nowe these many and sundrie sacrifices appoynted for sinnes were kepte vncerteinly because they were wonte to be offered of them that sinned at that verie time when they did commit the sinne but the certaine â—he yearely and vniuersall sacrifice was that which is at large described in the 〈◊〉 of Louitiâ—us and may be referred in this place to the number of cleansing sacrifices For in the feast of attonement vppon the tenth day of the seuenth moneth euery yeare was solemnized the sacrifice of cleansing or attonement for all the sinnes vniuersally of all the people The manner of this generall sacrifice I will not ouer busily at this time describe since it is as clearely as the light sett downe in that place of Leuiticus which euen nowe I cited and since I in expounding the mysterie thereof do meane to shewe and make plaine so many shadowes in it as are néedefull to bee marked For I will saye somewhat touchinge the meaning and mysterie thereof In that moste pleasant glasse was figured the whole passion and effect of the passion of Iesus Christ our Lorde and Sauiour which by that sacrifice was euery yere layde before the eyes and renued to the mindes of all the faithfull church of god For this maner of representing our redemption saluation did please God by sacramentes rather then by pictures colours or by stage playes which are at this daye greatly set by althoughe scarce godly by no small number of trifeling and fantasticall heads Now marke that the high priest onely did all that was to be don in this solemne sacrifice saue onely that two ministers were ioyned vnto him the one to leade away the scape goate and the other to carrie out of the hoste the bullocke and hée goate that was to be offered Yea charge is verie precisely giuen that no man should ioyne him selfe to the high priest when hee entreth into the tabernacle and maketh an attonement for the sinnes of the people Let no man saith the Lorde be in the tabernacle of appointment when he goeth in to make sacrifice in the Sanctuarie vntil he do come out againe For no man must be ioyned to Christ in finishing the woorke of our saluation and redemption For he alone is the Sauiour hee alone hath trode the presse and he alone was crucified for vs The Patriarches prophets apostles martyrs and all other creatures are vtterly excluded from hauing any thankes for our redemption and saluation Christe alone remaineth the sauiour and redéemer of the worlde To attribute our saluation to creatures to oure owne workes and our owne merites is to admitt creatures with the high prieste into the tabernacle and to incurre the indignation that is the terrible curse of the almightie true and euerliuing god For by the Iewishe high prieste is prefigured to vs Christe our Sauiour who as the Apostle Paule saith hath a priesthood which by succession cannot goe from him to any other Nowe Aaron did take a bullocke for a sinne offeringe and a ramme for a burnt offering of his owne and of the people he tooke two he goates Therefore Christ our Lorde the true and only priest of his church did offer for vs the thing that he tooke of vs to wite the substance of our fleshe There is added also that Aaron by which name wée vnderstande euery one that was the high prieste amonge the people of God when hee went about to sacrifice did cloath him selfe with the vsuall and common garmentes of the other priestes I meane such as the other priestes were wont to weare sauing onely that they were holye and without spot For although Christe the sonne of GOD did take our nature vppon
Heauen Daniel also in his Prophecie describeth the rysing and fallinge of all kingdomes of Antichrist also but attributeth no end to the kingdome of the Saincts or holie people but witnesseth that it shall be euerlasting The same doeth the Prophet Zacharie also in his 12. chapter For the Sainctes reigne on the Earthe by Christe and béeing translated from the Earth into Heauen they shall reigne together with theire kinge Christe for euer And the Scripture is woont oftentimes to speake of one of these kingdomes onely Of bothe these kingdomes wee vnderstande many places of Scripture first of all that which is spoken by our sautour WheÌ„ ye pray say O our father which art in heauen hallowed be thy name thy kingdome come For we pray y he would reign in vs while we liue on earth that we also may reigne ouer the world and the Prince of the worlde and that we be not ruled by Sathan neither that sinne reigne in vs but rather that we here béeing gouerned by him self may in time to come reigne with Christ in Heauen Contrariwise what manner of kingdome the kingdome of the world is it appeareth by considering the head or the king and prince therof which is the diuel the Authour of sinne of vncleannesse and of death He reigneth in the worlde the Prince doubtlesse of the kingdome of darcknesse Not that God and his Christe is not king of all things but because vnfaithful apostataes thrugh their owne proper malice reuolting from God to the diuell doe appoint him for their prince to whome euen of their owne accorde they submitt and yéelde them selues to be gouerned liueing in all vngodlynesse wickednesse and vncleannesse framing them selues like to their head the diuell with whome they shall be punished euerlastingly in the worlde to come as in this worlde they haue suffered them selues to be gouerned of him doeing his will. This prince of this worlde else where also called The GOD of this worlde hath Christe the true Kinge and Monarche of the worlde ouercome and hath destroyed his kingdome not that hee should not be as long as this worlde indureth but that he should not hurt the elect Sathan doeth liue and shall liue for euer how be it in miserie which life in very â—eâ—e is death but he hath no power against them y be redéemed by Christ the prince He hath and shal haue a kingdome euen vnto th' end of the world but in the children of vnbelief this kingdoÌ„e also in this world is in decaying as it were momeÌ„tany for a short time For the world passeth away all worldly things perish but all the elect of God are very strauÌ„gers froÌ„ this kingdoÌ„e yea they are as it were sworn enimies of this kingdome Neither can the prince of darcknes by his power pul away the partakers of the kingdome of Christ into his kingdome of iniquitie Truly he goeth about this diligently and with diuerse tentations vexeth the elect but those ouercoÌ„e through him which in time past vanquished the false King prince of théeues and taught vs that despising this filthy prince the world and the lustes of the world giuing our mindes to innocencie we shuld yéeld our selues to the good spirit to be gouerned These things haue I thus far declared as briefly as I culd touching the king Christ his onely and euerlasting kingdome And now Christ our Lord is a Prieste yea that chiefest only and euerlasting priest whom the high priestes of the olde people did prefigure shadowe out For Dauid in his song altogether diuine saith The Lord sware will not repent him thou art a Priest for euer after the order of Melchizedek Which words the blessed Apostle alledging and expounding in his Epistle to the Hebrues hath left these words written The forerunner saith he is for vs entred into heauen after the order of Melchizedek made a Prieste foreuer For this Melchizedek Kinge of SaleÌ„ priest of the most high god who met Abraham coÌ„ming froÌ„ the slaughter or kings blessed him to whome also Abraham gaue the tenthes of all things who first indeed is caled by interpretation the king of righteousnes theÌ„ also king of Salem whiche is king of peace of an vnknowen father of an vnknowen mother of vnknoweÌ„ kin neither hauing beginning of dayes nor end of life but likened to the soÌ„ne of God remaineth a prieste for euer Surely our Lord Iesus Christ is both a righteous and peaceable king and the righteousnesse and peace of the faithfull and he is that euerlasting Prieste who according to his humanitie is beléeued to be borne of the virgin without séede of man therefore of an vnknowen father and according to his diuinitie begotten of the father therefore of an vnknowen mother and vnspeakably begotten from euerlasting and therefore of vnknowen kin hauing neither beginning nor end of life For albeit according to his humanity he was dead and buried yet according to his diuinitie he remaineth God immortall euerlasting The selfe same which is a king is also acknowledged a priest not according to the order of AaroÌ„ but according to the order of Melchizedek For as the scripture remeÌ„breth this one a priest so one Christ remaineth priest for euer hauing an euerlasting priesthood But high priestes in time past were caled annointed they did not thrust theÌ„ selues into such an office by force or deceipt Wherevpon the Apostle said No man taketh the honor to him self but he that is called of god as was Aaron so also Christ took not glorie to himself to be made high Priest but is made coÌ„firmed of him who said vnto him thou art my sonne this day haue I begotten thee As he saith also in another place Thou art a priest foreuer after the order of Melchizedech But thou doest no where read that that our Priest was annointed with visible oile for hée was annointed with inuisible oile namely with the fulnesse of the holie Ghost as the prophet witnesseth Thy god hath annointed thee with the oile of gladnes aboue thy fellowes And againe The spirite of the Lord vppon me for the Lord hath annointed me sent me to preach good tidings vnto the poore Furthermore wheÌ„ we read that the office of Priests in times past was to serue in the tabernacle to teach the people to make intercession betwene God men to pray for the people and to blesse them to sacrifice also and to coÌ„secrate or sanctifie that now it is manifest that Iesus Christ is the lawful priest it is certeine y he is tied to the self same offices but indede to so much more excelleÌ„t thaÌ„ these by how much he hath obteined a more excellent priesthood Those priestes after the order of Aaron serued in the corruptible figuratiue tabernacle but our Lord béeing takeÌ„ vp into the true tabernacle heauen it selfe ministreth to all the saincts of god For
167 5 Adam begat a sonne in his owne similitude c. 500 6 I will destroy all flesh wherein there is breath of life c. 715 8 I will set my raine-bowe in the cloudes that when I sée it I may remember c. 957 9 The eating of beastes or anye thinge that liueth and moueth is graunted c. 385 9 The Lord rayned vpon Sodom and Gomor brimston and fire c. 633 9 Whatsoeuer maÌ„ it be of the house of Israel or of the strangers c. 385 12 Pharao the king of Aegypt coÌ„maunded Sara Abrahams wife to be taken and caried to his palace c 231 14 Giue mée the soules and take the substance or goods to thy self c. 755 16 And she called the name of the Lord which spake vnto her Thou God lookest on me c. 743 16. Hast thée to Zoar and saue thee selfe there for I can do nothing c. 640 17 I will make my couenaunt betwéene mée and thée and thy séed after thée in their generations c. 1051 17 The vncircumcised man child in whose flesh the foreskinne is not circumcised that soule shal be cut off from his people c. 1041. 1046 18 Abraham sawe thrée but with them thrée he talked as with one worshipped one c. 633 18 Wilt thou destroy the iust with the wicked That be farre from thee c. 520 18 And shal I hide from Abraham what I minde to do c. 3 20 Loe thou shalt die because of the womaÌ„ which thou hast taken away c. 232 22 In thy séede shall all the nations of the earth be blessed c. 545 645. 687. 22 God tempted Abraham c. 485 30 Giue me children or else I die c. 658 30 Am I in Gods stéede whiche hath denied thée or withholden froÌ„ thée the fruite of the wombe c. 658 33 And hée going before them bowed himselfe seuen times to the ground c. 649 34 Sichem defiled Dina the daughter of Iacob c. 235 39 Ioseph beeing prouoked to adulterie by his maisters wife c. 232 44 Ye wil bring my gray haires with sorrow to hell or the graue c. 65 48 Leâ— my name be called vppon them c. 655 ¶ Out of Exodus 3 THus shalt thou saye to the childreÌ„ of Israel The Lord God of our fathers the God of Abraham c. 612 3 And Moses said to God Behold when I come vnto the childreÌ„ of Israel to whom thou doest nowe send me and shal say vnto them c. 608 4 Euery manchild whose foresain shall not be circumcised shal be cutt off c. 1029 4 And GOD hardened Pharaos heart c. 493 4 A bloudie husband art thou vnto mée c. 1044 6 I am Iehouah And I appeared to Abraham Isaac Iacob as God Schaddai but in my name Iehouah I was not knowen vnto them c. 611 9 I haue now sinned the Lord is iust but I and my people c. 493 12 When your children shall saye vnto you what meaneth this worship c. 160. 364 13 Sanctifie to mée al the first borne c. 160 17 Whosoeuer sacrificeth to any God c. 200 18 Looke ouer all the people consider them diligently and choose c. 175. 389. 894 19 Talke thou with vs wée will heare but let not God talke c. 870 19 Moses the holy seruant of God is commaunded to sanctifie the people c. 19 19 Sett boundes vnto the people round about the mounteine and say vnto them Take héed to your selues c. 606 20 Thou shalt not bow down nor worship them c. 650 21 Hee that curseth father or mother c. 153 21 The punishment of that kinde of thefte whiche the Lawyers call Plagium 272. 278 22 Thou shalt not haue to do with a false report c. 390 22 If any man shall giue to his neighbour a beast to kéepe c. 131 22 Restitution is flatly commanded of the Lord in the Law c. 280 22 Thou shalt not suffer a witch to liue c. 197 22 Thou shalt not afflicte the widowes nor fatherlesse children c. 158. 509. 23 Thou shalt not followe a multinide to do euill c. 194 23 Thrice in the yeare shall euery male appeare before the Lord c. 352 30 Whosoeuer shall make for him selfe a composicion or perfume of incense to smell therew c. 658 31 Ye shall kéepe my Sabbâ—â—hes because it is a signe c. 144 32 And Moses said vnto the Leuites Consecrate your handes c. 331. 33 Thou canst not sée my face For no man shall see mée and liue c. 607 616. 34. Behold I will send mine Angel before thee to kéepe thee in the way c. 741 ¶ Out of Leuiticus The chiefest Chapiters of Leuiticus are expounded in the Sermon of the Ceremoniall Lawes 6 CHarge giuen to the priests to kéepe the holy fire alwayes burning c. 368 7 Touching vowed sacrifices or sacrifices offered by couenaunt c. 379 10. Thou and thy sonnes that are with thee shall drincke neither wine nor c. 336 10 The sonnes of Aaron burnt scorâ—â—hâ— vpp with fire from heauen for offering straunge fire c 962 11 Of the cleane and vncleane creatures c. 382 12 13. 14 15. 16. Touching cleansing sacrifices for bodily deâ—ilinges 373. 13 The priestes did iudge betwixt cause and cause and betweene cleane and vncleane c. 338 17 Whosoeuer of the house of Israel shall kill an oâ—e or a sheepe c. 344. 3. 7. 17. 19. The eating of bloud and strangled is forbidden c. 385 18 The abhominable sinne of Sodomie medling with beastes also is plainely forbidden c. 236 19 Ye shall doe no vnrighteousnes in Iudgement c. 194 19 Ye shall not steale ye shall not lye no man shall deale c. 273 19. Ye shall do no vnrighteousnes in iudgement true balances true weightes c. 270 20 Of the punishment of adulterie 236 20 Of the punishment of incest 236 20 A lawe against Sodomie 236 20 The soule that worketh with a spirite or that is a Southsayer shal die c. 755 22 Let no deformitie be in the thing that thou shalt offer c. 368 24 Of the punishment of such as blasphemed Gods name c. 129 26 I wil smite you for your sinns seuen times c. 936 27 Of vowes c. 380 ¶ Out of Numerie 3 ANd thou shalt giue the Leuites vnto Aaron to his sonnes c. 232 3 The Leuits shall kepe all the instruments of the tabernacle c. 338 6 And the Lord spake vnto Moses saying speake vnto Aaron and his sonnes saying On this wise ye shal blesse the children c. 336 6 Touching the discipline of the Nazarites c. 380 10 The trumpets wherewith the congregation was called together were in the Leuites hands c. 338 11 Gather vnto me threescore and tenne men of the elders of Israel
c. 878 15 He that brake the Lords Sabboth by gathering of stickes was stoned to death c. 141 19 How to make the holy clensing water against al defilings c. 376 24 Baalam foretold the ouerthrowe of Hierusalem c. 414 27 Let the God of the spirites of all flesh sett a man ouer the congregation c. 177. 389 27 Iosua the Capteine of Gods people is set before Eleazar c. 181 30 Touching Votories and when their vowes are of force c. 380 ¶ Out of Deuteronomie 1 BRing men of wisedome of vnderstanding and of an honest life c. 176. 389. 894 1 Heare the cause of your brethren and iudge righteously c. 192. 390 4 The Lord spake vnto you from the middest of the fire and a voyce of words ye heard but likenes sawe ye none c. 2. 119 5 These words spake the Lord with a lowde voyce from out of the middest of the fire c. 2 5 Thou shalt not couet thy neighbours wife thou shalt not c. 324 5 I haue heard the voice of the woordes of this people whiche they haue spoken c. 870 6 Heare Israel the Lord our God c. And thou shalt shewe them vnto thy children c. 56 160. 623 6 Thou shalt loue the Lord thy God with all thy heart c. 93 8 Man liueth not by bread onely but by euery woord that commeth out of the mouth of c. 947 8 When thou hast eaten therefore and filled thée selfe c. Beware that thou forget not c. 283 8 Saye not thou in thine hearte Mine owne strength the power c. 471 9 The Lord had determined to destroy you therefore I made intercession c. 916 10 And Nowe Israel what doeth the Lord thy God require of thée c. 668. 475 10 Circumcise the foreskin of your heartes and harden not your c. 361. 1025. 10 Thou shalt worshipp the Lord thy God him shalt thou feare c. 655 12 Euery man shall not doe that whiche is righteous in his owne eyes c. 472 12 15. The eating of bloud and strangled is forbidden c. 385 13 The Lord commaundeth that euery citie whiche departeth from God and the worship of God shuld be sett on with warriours c. 211 13 Follow ye the Lord your God feare him c. 113. 671 14 Of cleane vncleane creatures c. 382 15 Beware that thou harden not thine heart nor shutt to thine hand for c. 288 16 God also forbad the magistrate to plant groaues c. 179 16 Thou shalt appoint thée Iudges c. 894 17 When the king sitteth vppon the seat of his kingdome he shal c 252. 391 19 If a false witnesse be founde amonge you then shall you doe vnto him c. 320 20 Lawes made for warre c. 213 21 The parentes them selues are commaunded to bring their disobedient children before the Iudge c. 162 24 No man shall take the neather or the vpper milstone to pledge c. 272 24 Thou shalt not denie nor withhold the wages of an hired seruant c. 272 25 Thou shalt not haue in thy bag two manner of weightes c. 270 28 If thou shalt hearken diligently vnto the voyce of the Lord thy God to obserue and do c 641 30 The Lord thy God shal circumcise thine heart and the heart of thy séede c. 359. 454 32 Sée nowe howe that I I am God and there is none other God but I I kill c. 623. 658 ¶ Out of Iosua 1 SEe that thou doest obserue and doe according to all the Lawe c. 184 2 Let not the booke of this Lawe depart out of thy mouth c. 252 2 Giue mée a signe by oath that ye will shewe mercie vnto mée And they gaue her a roape to hang out of her windowe c. 956 5 Make thée sharpe kniues of stone go to againe and circumcise the children of Israel the second time c. 1059 28 Of the Lordes Tabernacle at his apointment erected in Silo c. 342 23 When ye shall come in among these nations sée that c. 133 ¶ Out of Iudges 6 HE is called Lord who before was called an angel c. 743 14 And the spirit of the Lord came vpon Samson c. 382 17 Micha instituted vnto the true God a kinde of seruice of his owne c. 676 ¶ Out of the first booke of Samuel 1. 3. OF the Lords Tabernacle at his appointment erected in Silo c. 342 3 And the sinne of the children of Helie was too abhaminable before the face c. 910 4 The elders of Israel said Wherfore hath the lord cast vs downe c. 996. 4 So the people sent into Silo brought from thence the arcke c. 996 4 And thâ— Philistines fought and Israel was smitten downe and fled c. 996 4 5. The vse and abuse of the arke c. 346 6 The Lord smote fiftie thousand thrée score and ten men of Beth-shemesh c. 997 15 Hath the Lord as great pleasure in burnt offeringes and sacrifices as when the voyce of the Lord is obeyed c. 472 677 16 The good spirite of God departed from Saule and the euil spirite succéeded c. 722 19 Dauid doth not despise the ayd and shiftes of his wiâ—e Michol c. 640 23 When Abigael saw Dauid shée hasted lighted off her aâ—â—e c 649 28 Samuel or rather Sathan couÌ„terfecting Samuel raised vpp by a witch c. 247 ¶ Out of the second booke of Samuel 6 OZa perished for handling the arche of the Lord otherwise than was commaunded in the law c. 676 7 I wil be his father and he shal be my sonne c. 57 7 Who am I O Lord God and what is the house of my father c. 952 8 Dauids sonns were called priestes c. 880 12 The sword shal not depart from thy house c. 522 12 The Lord hath taken thy sinne 〈◊〉 c. 522 12 Take thou the citie Rabah least I take it and my name be called vppon it c. 655 15 Carrie bache the arcke of God into the citie againe If I shal finde c. 308 15 If I shall finde fauour in the eyes of the Lord hee wil bring mée c. 926 ¶ Out of the first bookâ— of kinges 3 SOlomon loued the Lord c. onely he sacrificed and burnt incense in the high places c. 343 3 And when he was come in to the king he worshipped or made obeysaunce c. 650 4 And vnder Solomon they increased and were many in number as the sand c. 284 6 Dauids deuotion was great toward the arke of the Lord c. 824 6. 7. c. The description of Solomons temple c. 344 8 If the heauens of heauens are not able to conteine thée how much lesse c. 659. 943. 1004 8 And Solomon made a solemne feast and all
Israel with him c. 284. 8 And they drewe out the staues that the endes of them mighte appeare c. 340. 341 11 Ahia the Silonite saith to Ieroboam Thus saith the Lord thou shalt reigne c. And if thou hearken vnto al that I coÌ„maund thée c. 185 12 Ieroboam sacrificed vnto God but because he sacrificed not lawfully he was c. 676. 824 12 In the kingdom of Israel king Ieroboam thrust out of their offices the teachers and preachers of the Lawe of the Lord c. 854 16 And Achab serued Baal and worshipped him c. 667 18 How long do you halt on both partes If the Lord be God follow him c. 653 19 I haue béene very iealous for the Lord God of hoasts for that the c. 855 19 I haue left vnto me selfe seuen thousand men in Israel c. 855 ¶ Out of the second booke of Kinges 5 NAaman the Syrian was coÌ„maunded to washe himselfe seuen times c. 972 5 Heliseus by most wholesome counsel refused the reward of Naaman c. 888 5 Am I a God that I should be able to kill and to giue life c. 658 6 Feare not for they that be with vs are moâ— than they that bee with them c. 741 6 Lord I beséeche thée open his eyes that he may sée and the Lord opened his eyes c. 741 17 Israel walked in the ordinances or ceremonies which they theÌ„selues had made c. 329 17 And yet they serued the Lord and they appointed out priests eueÌ„ of the basest vnto themselues for the high places c. 675 16 Achas king of Iuda shutvp the temple of the Lord and toke away the holy altar c. 854 21 Vnder Manasses the nephue of king Achas true doctrine and administration of the sacrameÌ„ts was banished except onely circumcision c. 854 21 This is the house of the Lord God and this altar is for the sacrifice c. 344 ¶ Out of the first booke of Chronicles 15 THe Lord hath chosen the Leuites c. Therefore sée that ye be holy that ye may c. 997 15 The priestes and Leuites sanctified themselues to fetch the arke c. 997 ¶ Out of the second booke of Chronicles 1 ANd Solomon with all the coÌ„gregation went to the high place that was at Gabaon c. 343 8 And Solomon sett the sortes or priestes to their offices as Dauid his father c. 182 11 Ieroboam thruste the teachers and preachers of the Lawe of the Lord out of their offices c. 954 19 Take héede what ye do For ye execute not the iudgements of man c. 194 28 Achas king of Iuda shutt vp the temple of the Lord c. 854 29 The Leuites did sing and that at the commaundement of God c. 932 29 Be yee sanctified and sanctifie ye the house of the Lord oure God c. 182 33. 34. Vnder Manasses the nephue of king Achas true doctrine was banished c. 854 36 The Lord God of their fathers sent to you by his ministers rising vp betimes c. 154. 155 ¶ Out of Nehemias 5 A Notable example in Nehemias suppressing the couetousnesse crueltie c. of vsurers c. 276 8 Esdras the priest brought the Lawe the booke of Moses c. 24 8 Touching the solemne celebrating of the feast of Tabernacles or seuenth moneth c. 353 8 And Esdras with the Leuites saide to all the people which was sad and sorrowfull c. 284. 285 ¶ Out of the booke of Iob. 1 SAthan came and shewed himselfe among the children or seruauntes of God speaking with the Lord c. 747 1 Naked came I out of my mothers womb and naked shal I turne to the earth againe c. 312 4 Behold he found no trueth in his seruauntes and in his angels there was follie c. 745 9 If I will iustifie my selfe mine owne mouth will condemne mée c. 467 9 If I haue any righteousnesse I will not aunsweare but humbly beséeâ—h my Iudge c. 560 10 Thy hands O God haue made me and fashioned me round about c. 760 10 Thou hast giuen me life and grace and thy visitation hath presenued my spirite c. 760 14 Who can make or bring forth a pure or cleane thing of that whiche is vncleane c. 496 19 I knowe that my redéemer liueth and that in the last day c. 86 25 I know verily that a man compared to God cannot be iustified c 401 26 His spirite hath garnished the heauens c 716 31 If mine heart haue béene deceiued by a womaÌ„ or if I haue laid waâ—te c. 232 33 The spirite of God hath made me and the breath of the Almightie hath giuen me life c. 716 34 Nothing is more contrary to the nature of God than sinne and naughtinesse c. 482 ¶ Out of the Psalmes 2 BE wise O ye kinges be learned ye that are Iudges of the earth c. 699 5 The vnrighteous shal not stand in thy sight O Lord thou hatest c. Thou shalt destroy al them that speake lyes c. 129 5 Thou art the God that hast no pleasure in wickednes neither shal c. 482 8 O Lord our gouernour how excellent is thy name in al the world For thy glorie c 637. 952 9 The heauens are thine O God and the earth is thine thou hast laid the foundation c. 637 10 The Lord loueth the iust c. Vppon the vngodly he shall raine snares c. 520 14 The foole hath said in his hart There is no God c. 605 15 Lord who shall dwell in thy tabernacle c. Euen he that walketh c. 669 16 The Lord is alwayes at my right hand Therefore my heart is glad c. 433 18 Who is God besids the Lord and who is mightie or a rock saue our God c. 658 18 The way of God is vncorrupt the word of the Lord is tryed c. 861 18 He bowed the heauens and came downe and there was barckenesse vnder his féete c. 738 19 The law of the Lord is perfect conuerting the soule c. 21 19 The heauens declare the glorie of God and the firmament sheweth forth the workes of his hands c. 620 19 Who knoweth his sinnes Clense me from my hidden faultes c. 578 22 Thou art he that toke mée out of my mothers wombe thou wast my hope c. 306 22 Our fathers hoped in thée they hoped in thée and thou didst deliuer them c. 306. 657 27 In my trouble I will call vppon the Lord and I will crie vnto my God c. 657 27 Because my father my mother haue left or forsaken mée the Lord hath taken mée vp c. 660 31 I haue hoped in thée O Lord I haue said Thou art my GOD c. 640 32 I haue made my fault knowen vnto thée and mine vnrighteousnes haue I not hidden c. 572
and the abhominable and murtherers c. 655 22 And after I had heard and séene I fell downe to worship c. 653 22 Sée thou do it not for I am thy fellow seruaunt c. 743. 842. 890 The third and last table conteyning a short summe of such words or names and matters as are mentioned in this booke A. AAron a type or figure of Christ 332 Aaron his rod. 332 Abraham how he is iustified 3. 387. 554 Abia beléeuinge the ward of the Lord ouercommeth 5000000. men of theâ—ribe of Israel 253 Abigei what they are 279 Abrogation of the Lawe 409 Abrogation of the Iudiciall lawes 427 Abortion what it is 443 Abuse of Christian libertie 449 Alsolom 523 Abuse of the Church goods 1128 Achaz 254 AccusatioÌ„s false and wrongfull 320 Accusations that be iust 322 Actuall sinne and the cause thereof 505 Adam and â—ethusalem 649 Adoration 651 Adamonition before punishmeÌ„t 202 Adulterie spoken against 231 Adulterie and fornication 863 Adulcerie pardoned by Christ 234 Adulterie what things are in it forbidden 234 Arian heretiques condemned 775 Affinitie that the word of God hath with sacraments 291. 892 Afflictions 292 293. 298 299. 307. 310. 311. 312. 313 316. Altar 348 Altar or table of the Lord. 1070 Allthinges of God by God and in God. 494 Amasias 254 Ammon the king rebelling against the word of God after two yeares infortunate reigne was murthered of his owne household servaunts 255 Ambition worketh by priuate gifts 278 Anabaptistes and Nouations the me 〈◊〉 of Sathan 569 Angel and Angels 732. 733. 734. 735. c. vsque 745. Anthropomoâ—phites 118. 613 Antiochus Epiphanes 511 Anthemius 892 Annoynting or annoyling 1136 Apostles of Christ 11 Apostles how they bynde and loose 902 Apostles what they be 877 Apostles bâ—ptise infants 1055 Apostles authoritie very great 12 Apostles Créede 55 Apostles receiue wages 1121 Application of scripture necessarie 903 Appeale 392 Appearing of spirits 392 Article of the Christian faith 55 2 Article 59 3 Article 60 4 Article 63 5 Article 67 6 Article 69 7 Article 74 8 Article 78 9 Article 78 10 Article 81 11 Arâ—icle 84 12 Article 90 Aristocracie 169 Arcke 345. 346. 996. Assemblie 1064 Assemblies that be holy 915. 916 Ascension of Christ 69 Asturia 235 Asa 253 Ascend into heauen 1088 Auncient lawes 387 Authoritie of the Apostles very great 12 Authoritie of fathers 393 Auengment taken by the magistrate 196 Augustines opinion of the righte hand of the father 73 Augustines diuision of signes 955 Augustines sentence touching merites of Saintes 494 Auricular confession 577. 578 581 Authoritie of pastours 912 Authour of Sacraments God himselfe 962 Auncient exposition of the words of the Supper This is my bodie 1086 B. Backbiting pernicions 323 Bargaining buying selling 287 Baptisme 989. 1005. 1013. 1027. 1031. 1033. 1050. 1055. 1060. 1061. 1062. Baptising with water vnconsecrated 1039. 1040. Baptiser 1042 Baptised 824. 1055. 1060 Baâ—lards 395 Baâ—des and Curtisans haue benefices at Rome 900 Belongeth to vs to knowe what was written to theÌ„ in old time 15 Beléeue in the sonne of God. 59 Beléefe of oures the second Article thereof 58 Beléefe in the church forbidden 78 Bed in wedlocke ought to be vndefiled 226 Benâ—fits of God are to be acknowledged 952 Beginning of sinne against the holy Ghost 517 Beginning of the ministerie from whome and the worthines thereof 875 Behauiour of the godly in their calamities 300 Bearing witnesse 319 Birth of Christ 63 Bishops 878. 905. Blaspemie 516. 517 Blessing and thankesgiuing 977 Bloud and strangled forbidden by the apostles 421 Body of Christ 689 Body glorious 87. 88 Body naturall body spirituall 89 Bodies of the wicked rise againe 89 Bonauentures opinion of grace 1003 Bondage 395. 441. 442 Both kindes in the supper giuen receiued 1066 Bow downe to images what it is 122 Bread among the Hebrues what it signifyeth 947 Bread and wine remaine in their substance after consecration 984 Bread and wine are so called after consecration 985 Breaking of bread 1063 Buriall of Christ 65 Buying and selling c. 394 C. Catalogue of the bookes of the diuine Scripture 12 Cause of Christes incarnation 60 Calling to the ministerie 891. 893 Cathechising 907. Calamities 291. 293 Candlesticke golden 347 Carnall and fleshly people 404 Cure of the bodie 448 Cauills of those that attribute iustification to workes 458 Cause of sinne and euill 483 Catholique church what it is 79. 813 Carnall bondage and seruile 991 Carthage counsell for examining of bishops 895 Celebration of the supper c. 1072 Ceremonies 229. 328 329. 330. 364. 413. 415. 424. 1033. 1034. Confession of true religion 366 Charitie 92. 98 Christe as yet executeth all the dueties of a priest in the church 872 Christ what hee receynâ—th to himselfe from his ministerie and apostles 872 Christ is the naturall sonne of God 883 Christ reâ—eyneth both natures vnconfounded together 691 Christ in one person remayneth vndiuided 694 Christ is king of all 698 Christ is a Monarch 698 Christ is cotent to debate with Pilate of his kingdome 700 Christ called the onely sonne 59 Christ how he reigneth on earth in his kingdome 700 Christ Iesus the highe prest 704 Christ is annointed but with inuisible oile 705 Christ doth the office of a priest that is teacheth maketh intercession blesseth sacrificeth and sancrifieth 705 Christe his priesthood 706 Christians are kinges and priesis 709 Christ compared with Adam 49 Christ died not in vaine 50 Christ by interpretation annoynted 60 Christ is our Lord. 60 Christs conception and the maner thereof 62 Christes conception pure 63 Christ suffered vnder Pontius Pilate 64 Christ a Judge 74 Christ conueyeth himselfe awaye when the people would haue made him a king 218 Christians haue nothing to doe with the yron like Philosophie of the Stoikes 301 Christ coÌ„mandeth vs to beare his crosse 309 Christ and Paule examples to vs. 314 Christ is the rock not Christ signifieth the rocke 991 Christ the first begotten 331 Christ and his Apostles institute scholes 1115 Christ hath taken all burthens froÌ„ our shoulders 437 Christ fulfilled the lawe and is the perfectnes of the faithful 407 Christ alone is our life and saluation 543 Christ doeth fully worke our saluation 544 Christ is receiued by faith and not by workes 548 Christ how he preached the Gospel 548. 661. 862. Church Churches and CoÌ„gregation c. 667. 812. 813. 815. 816. 820. 821. 827. 831. 832. 833. 852. 860. 861. 863. 864. 866. 867. 868. 1118 1127 Circumcision 355. 357. 358. 359. 360. 361. Citie and temple of Hierusalem destroyed 413 Clearkes what they were sometime 883 CoÌ„municating of properties 696 Counsell of the priestes forsaken by king Ioas what followed 254 Conscience at quiet peace before God is the worke of the holy ghost 723. Constancie of the Apostles 723 Consecrating of pastours begun with fasting and prayer 897 Concupiscence 108. 949 Consubstantiall and coessentiall 59 Communion of sainctes 80 Confession and acknowledging of sinnes 81
443. 445. 446. Frée 444 Fréemen of Christe abuse not their libertie 445 Fruits that become repentance 593 Fulgentius 74 Furniture of them that would haue accesse to God. 922 G. Gardiansor ouerséers of fatherlesse children 145 Garment to be worne at the Lords supper 1071 Gentiles 102. 104. 105. 106. 148. Gesture in prayer 928 Gestures at the Lords supper 1071 Gospel 326. 527. 526. 528. 558. 530 547. 1010. Giftes of the holy Ghost 729 Giftes of the new testament 438 GOD. 481 God being good created all thinges good 481 God is said to make men blinde 492 God is said to hardeÌ„ in what sense 492 God sometimes afflicteth them whose sinnes hee hath forgiuen 584. God gouernour of all things 637 God is one in substance and thrée in persons 56 God a father 57 God the maker of heauen and earth 58 God almightie 57 Gods sonne 59 God alone forgiueth sinnes 83 God alone to be loued 94 God will not be likened to any thing 118 God a rewarder of his true worshippers 125 God is all in all to his confederats 357 God did forbeare the fall of man. 488 God doth punish sinners iustly 520 God exhibiteth grace by in Christ 532 God shadowed in visions 616 God giueth his giftes fréely 616 God sheweth himselfe to Moses 617 God what he is 618 God doeth euidently open himselâ—e in Christ 618 God is knowen by his works 620 God is shadowed to vs by comparisons 622 God is one in essence or being 623 Gods good will learned by his prouidence God draweth by meanes those that the preâ—estuiared to life 645 God onely alone is to be worshipped 6â—6 God only to be serued 671 God hâ—th his church 855 God present in the ministerie to the worlds end 919 God is moued with the prayers of the 〈◊〉 God deâ—â—â—reth to heare once petitions 919 Godhead and manhoode of Christe mitted 691 Godlinesse 18. 43 Goode of the church 156 Goods of other man ought not to remaâ—ne in thy possession 280 Goods serue to supplye our necessitie 283 Goodes muste serue to relieue the poore 288 Good to whom it must be done 289 Good how we ought to do it 290 Good 〈◊〉 515. 457 Godly 〈◊〉 falsly charged to frussleare the sacramentes 1008 Gouernours of scholes 1114 Grace 529. 530. 531. 360. 1000. 1003. 1006. Gâ—atian Emperour 181 Guiltinesse punishment therof 397 H. Halowed be thy name expounded 943 Herode and Antiochus eaten of wormes aliue 218 Heretikes and false prophets 397 Head of the church 864 Heauen the seate throne or pallace of our king Historie of the Lordes tabernacle 342. 343 Historie of Anabaptisme 1057 Housholder his charge or office 138 141. Honour 146. 147. 149. 151. 153. 154. 155. Honestie 226 Hospitalitie 286 Hope of the faithfull vpholdeth Christian patience 304 Hopâ— 503. Holy day 350 Holy things 391 Holocaustum the burnt offring 368 How God guieth men ouer to a reprobate mynde or sense 491 Howe God is saide to do euill 493 How Christ is receyued 547 Howe often the Lordes supper is to be celebrated 1016 Holinesse that is perfect whence it proceedeth 813 Holy church how to be vnderstanded 814 Holy time 1129 Holy buildings 1126 Holy instruments 1127 Holy Ghoste 715. 716. 718. 719. 722. Holy Ghost is called a comforter 723. 724. Holie Ghoste compared to water fire 〈◊〉 a done 725. 1016 Hoares Canonicall 936 Howe Christ hath giuen his fleshe to be meare 1098 Howe Christes bodie is eaten and his bloud drunken 1098 Howe the vnbeleeuers are made guiltie of Christes body bloud 1104 How we should prepare our selues to the Lords supper 1109 Humanitie of Christ 687 Humbling and acknowledging of sinnes 564 Hart of all kyndes and sortes forbidden 166 Hirelings wages 397 Hire is due but Heritage procéedeth of the parents good will. 469 Hypocrites how they are or may be counted of in the churche of God. 817 I. Iacob 4 Iames defended 426 Iames no patrone of auricular coÌ„fession 580 Idols teach not 122. 266 Idolatrie 392 Idlenesse condemned 266 Iesus the name of the onely begotten sonne 60 Iesus is Christ the looked for Messias 537 Iewes denie that Christe is come or that Iesus is Christ 540 Images 117. 120. 121. 122 Image of patience 303. Image of god 614. 489 Image of the diuell 560 Imperiall lawe against the Anabaptistes 1058 Impenitents are vnhappie 597 Incest 236 Infelicitie of the vngodly 299 Institution of a king and of princes 390 Inheritaunce 393 Incarnation of Christ 687 Indulgences 585 Infants not beléeuing are baptised 1014 Infantes departing without baptisme are saued 1044 Infantes confessing or beléeuing 1052 Infants vnderstande not the mysterie of baptisme 1054 Infants baptised from the time of the Apostles 1057 Intercessour 660 Intercession of Christ 665 Inuocation 185. 586. 656 Inward markes of the church 824 Interpreting to whome it perâ—eyneth 907 Interpreret or teacher what he must not seeke 908 Institution of baptisme by whome 1033 Institution of sacraments 965 Ioas. 254 Iosaphat 253 Ioram 253 Iothan 254 Iosias 255 Ioiada 254 Iudas was present at the Lordes Supper 1103 Iustification 44. 52. 457 Iustifie 45. 1006 Iustified 49. 50. 51. 406. 532 Iudge Iudgement and to Iudge 74. 191. 192. 193. 194. 295. 388. 389. Iudiciall lawes 389. 397 Iubilie Romishe 417 Iustiman Emperour 129 K. Kaliad the grandfather of Moses 4 Keyes of the kingdome of heauen 558 Keyes of the church 901 Keyes are the ministerie of preaching the Gospell 902. 903 Kinsmen and Cousens 146 Killing and to Kill 166. 175. 198 Kindes of Bishops 885 Kindes of prayer 914 Kindes of punishment 199 Kings Kingdomes 218. 252. 256 257. 390. 699. 700. 701. 702. 703. 944 L. Labour commended 266 Lambe a type of Christ c. 365 Lawe and Lawes c. 100. 101. 102 303. 107. 108. 109. 110. 166. 186. 188. 189. 190. 400. 403. 404 405 408. 409. 411. 446. 447. 448. 578 Lauer of brasse 349 Legion of Thunder 215 League 6. 355. 356. 331. 357. Learners two sortes in the church 907 Leuites 331. 332 Libertie of Christians or Christian Libertie 408. 440. 443. 448 591 Light clearest of the first worlde were nine men 3 Lie Lying and kinds of Lyes 320 Licentiousnesse 449 Life eternall and the day of iudgement 6 Life euerlasting 90 Life promised to them that kéep the lawe 408 Likenesse and difference of the â—lde and newe testament and people 428 Loue and Charitie 92. 93. 95 The Lorde hath not burthened his Church with infinite lawes 1112 Lords prayer expounded 941 M. Maiestie and dignitie of the moral lawe 112 Magistrats or rulers 145. 168. 169 170. 171. 172. 175. 177. 178. 187 188. 198. 216 Magistracie thrée kindes 169 Marriage and Married folke 222 227. Marriage 228. 229. 230. 231. 392 Martyrs 724 Manasses 255 Manner of ordeyning those that be called to the ministerie 896 Manner of the auncient singing in the auncient church 933 Manner of prayer 938 Manner of Christes death 64 Mans last day 779 Man old and newe what it is 588 Man conuinced of sinne
S. Mathew instructinge Ioseph sayth Mary shall bring forth a sonne and thou shalt call his name Iesus For hee shall saue his people from their sinnes So then this sonne of God Iesus is the sauiour of the worlde who forgiueth sinnes and setteth vs free from al the power of our aduersary the deuil Which verily he could not do vnlesse he were very god Hee is also called Christ which is all one as if you saye Annoynted The Iewes cal him Messias Which word is a title proper to a kingdome or priesthoode For they of olde were wonte to annointe their kinges priestes they were annoynted wyth external or figuratiue oyntment or Oyle But very Christ was annoynted with the very true oyntement that is wyth the fulnes of the holy ghoste as is to be seene in the firste third Chapters after S. Iohn Moste properly therfore is this name Christ attributed to our lord For first he is both kinge and prieste of the people of god Then the holy Ghost is powred fully by all meanes and abundantlye into Iesus from whom as it were by a liuely fountayne it floweth into all the members of Christ For this is that Aaron vppon whose heade the Oyle was powred which ranne downe to his bearde and the nethermost skirts of his garment For of his fulnes we haue all receyued The last thinge that is to be noted now in this secōd Article is the we cal the sonne of God our lord The sonne of God verily is for two causes properly called our lord First in respect of the mysterie of our redēption For Christ is the Lord of all the electe whom hee hath deliuered from the power and dominion of Satan sinne and death and hath made them a people of his owne getting for himselfe This similitude is taken of Lordes which wyth theyr monye buy slaues for theyr vse or els which in warres reserue captiues whō they myght haue slaine or which deliuer men condemned from present death So then by this Lords are as it were deliuerers redéemers or sauiours Hereunto verily alludeth Paul where he sayth Ye are bought with a price become not therefore the seruauntes of men And S. Peter saith Ye are redeemed not vvith golde and siluer but with the precious bloud of the vnspotted Lambe Moreouer Christe is called Lord in respect of his Diuine power and nature by which all things are in subiectiō to the sonne of god And for because this word Lord is of a very ample signification as that which conteyneth both the diuine nature and maiestly wee see that the Apostles in theyr writinges vse it very willingly Paule to the Corinthians sayth Although there be many Lords yet haue we but one Lord Iesus Christ by whom all thinges are wee by him Now the third Article of Christian fayth is this Which vvas conceiued by the holie Ghost borne of the Virgin Marie In the seconde article wee haue confessed that wee beleeue in Iesus Christe the sonne of God oure Lorde wherein wee haue as it were in a shadow confessed that wée beléeue assuredly that God the father hath for vs our Saluation giuen to the world his sonne to be a Sauiour and redéemer For hitherto belōg those names Iesus and Lord. Now therefore in this thirde Article I haue to declare the maner and order how he came into the world to wit by Incarnation This article contayneth two things The Conception of Christe and his Natiuity Of both which I will orderly speake after that I haue brieflye declared vnto you the causes of the Lord his Incarnation Men were in a miserable takinge and all mankinde should vtterly haue perished for sinne which wée haue all drawne from the first mā Adam For the reward of sinne is death And for that cause wée that were to be caste into hell could not enter into heauen vnlesse the sonne of God had descēded vnto vs and becomming God with vs had with himself drawne vs into heauen Therefore the chiefe cause of his incarnation is to be a mediatour betwixte God and men and by intercession to ioyne or bring into one thē that were seuered For where a mediatour is there also must needes bée discord and parties The parties are God and men The cause of this discord is sinne Nowe the office of the Mediatour is to bring to agréemente the parties disagréeing which verilye cannot be done vnlesse that sinne the cause of this variaunce be takē cleane away But sinne is neyther clensed nor taken away except that bloud be shed and death do follow This witnesseth Paule in his 9. Chapter to the Hebrewes The mediatour oughte therefore to take on him our flesh and bloud that hée might both dye shead his bloud Furthermore it is needefull that this Aduocate or mediatour be indifferently common to both the parties whom he hath to reconcile wherfore our Lord Christ ought to be very God and very man If hée had béene God alone then should hée haue béene terrible to men and haue stoode them in litle stéede If hée had béen méere man then could hée not haue had accesse to God which is a consuming fyre wherfore our Lord Iesus Christ being both God and man was a fitte mediatour for both the parties Which thing the Apostle witnessing sayth One God and one mediatour of God and men the man Christ Iesus who gaue himselfe the price of redemption for all The same Apostle in the 2 and 9. Cap. to the Hebrewes speaketh many things belonging to this place And in the seconde Chapter rehearsinge an other cause of Christ his incarnatiō he saith It became him in althings to be made likevnto his bretheren that he might be merciful and a faithful high priest in thinges concerninge God for to purge the peoples sinnes For in that he himselfe was tempted he is able to succour them that are tempted An other cause wherfore our Lord was incarnate was that hée mighte instruct vs men in all Godlinesse and righteousnes finally that hée mighte be the light of the world and an ensample of holy lyfe For Paule sayth The grace of God that bringeth saluation hath appeared vnto vs teaching vs to renounce vngodlines and to liue holilie To conclude hée therfore became one wyth vs by the participation of nature that is to say it pleased him to be incarnate for this cause that hée might ioyne vs againe to God who for sinne were seperated from God receiue vs into the fellowship of himselfe and all other his goodnes beside The nexte is for vs to declare the manner of his incarnation This article of fayth standeth on two mēbers The first is He was conceiued by the holy ghoste Al wée men Christe excepted ace conceyued by the seede of man which of it selfe is vncleane and therefore wée are borne sinners and as Paule sayth Wee are borne the sonns of wrath But the body of Christ I saye our Lord was not conceiued in
fro and in which the Starres are placed that are called the furniture and hoast of Heauen For sayth Dauid God is cloathed with lighte as with a Garmente hee spreadeth forth the Heauens as it were a Courteyne Hee saieth also I shall see thy Heauens the worke of thy fingers and the Moone and Starres which thou haste layed And againe Which couereth the Heauen with cloudes and prepareth rayne for the earth And againe The Heauens declare the glorie of God and the firmamente sheweth forth the woorkes of his hands Then also Heauen is taken for the throne and habitation of God And lastlie for the place seate and receptacle of them that are saued where God géeueth himselfe to be seene and enioyed of them that be his For Dauid witnessinge agayne sayth The Lorde hath prepared his seate in Heauen Wherevppon the Lord in the Gospel sayth Sweare not by Heauen for it is Gods seate And the Apostle Paule sayth Wee knowe if oure earthly mansion of this tabernacle be destroyed that wee haue a dwellinge place for euer in Heauen builded by God not made by hands And therefore in this signification Heauen is called the Kingdome of God the kingdome of the father Ioy Happines and felicitie Eternall lyfe Peace and Quietnes And although God in deede be not shutte vp in any place For hee sayth Heauen is my Seate and Earth the footestoole of my feete Yet because the glorie of God doth most of all shine in the Heauens and because that in Heauen hée giueth himself to be seene and enioyed of them that are his accordinge to that sayinge Wee shall see him euen as hee is And againe No man shall see mee sayth the Lorde and liue Therefore God is sayde to dwell in Heauen Moreouer Christe our Lorde touchinge his Diuinitie is not shutte vp in any place but accordinge to his humanitie once taken which he drew vp into Heauen hée is in the verie locall place of Heauen neyther is he in the meane time heere in earth and euery where bodilie but being seuered from vs in bodie remayneth in Heauē For hee ascendeth which leauinge that which is belowe doth goe to that aboue Christe therefore leauing the earth hath placed a seate for his bodie aboue all Heauens Not that hee is caried vp beyonde all Heauens but because ascendinge vppe aboue all the Circles into the vtmoste and highest Heauen hee is taken I saye into the place appointed for those that are saued For Paule the Apostle speakinge plainlie enoughe to be vnderstoode sayth Our conuersation is in Heauen from whence wee looke for the Sauiour to come c. In the same manner also Luk the Euangelist sayth And blessing them hee departed from them and was caried into Heauen But whie do I make so much adoe about expounding that which is most euidentlye declared in the verye Creede by that which followeth For the nexte is Hee sitteth at the righte hande of God the father Almightie For by this wee vnderstande what kinde of place Heauen is and what our Lorde doth in Heauen It is not surely for our frailtie ouer narrowlie to seeke out or discusse the secretes of Heauen and yet it is not againste Religion to inquire after that that is taught vs in the Scriptures and so perfectlie to remember it as it is taughte vs Our Lord is simplie sayde to sitte and that too to sitte at the righte hande of the Father Almightie Let vs therefore see what the right hande of the father is and what it is to sitte at the righte hande of the father The righte hande of the Father in the Scripture hath two significations Firste the righte hande of God is the place appointed for them that are saued and the euerlasting felicitie in Heauen This did S. Augustine set downe to be marked long before vs who in the twentie and sixt Chapter of his booke De Agone Christiano wryteth That the righte hande of the Father is the euerlastinge felicitie giuen to the Sainctes euen as also the leaft hande is moste rightlye called the continuall miserie allotted to the vngodlye not so that by this meanes that I haue sayde the righte or leafte hande is to be vnderstoode in respecte of God himselfe but in respecte of his Creatures capacitie And this did S. Augustine speake accordinge to the Scriptures For Dauid sayth The path of Life shalte thou make knowne to mee the fulnes of ioyes is in thy sighte and at thy right hande is gladnesse for euer What else is this than if hee had sayd Thou shalt bring mee into life I saye into the very Heauens where I shal be filled wyth ioyes both by seinge and beholdinge thee and also by enioying thee At thy right hande in eternall blessednesse are ioyes euerlastinge In the Gospell also we reade that the Sheepe are placed by the Iudge at the right hand and the Goates at the left And when the right hand is taken in this sense Then To sitte doth signifie to reste from all labours and to liue quietlie and in happie state For that saying of the Prophet is very well knowen A man shall sit vnder his Vine As if hee should haue sayd all thinges shal be at peace in safetie and at quiet So then this that I haue saide is mente by the righte hande of the father and where wee confesse that the sonne doth sitte at the righte hande of the father Almightie wée do acknowledge that our Lorde beinge deliuered from all trouble and mortall infirmities doth now in his humanitie both reste and reioyce in the verie locall place of Heauen where wee belieue that both our soules and bodies shal bee and liue for euer For the Lorde himselfe in the Gospell witnesseth that in his fathers house there are many māsions which hee goeth to prepare that they mayè haue a place and although hee did depart yet that hee woulde retourne to them againe and take them vnto him selfe that wher hée is they also might be in the same place with him Wherefore wee beleeue that Christe is at rest in Heauen where hee hath prepared a place of reste for vs also to remayne in ioyes euerlastinge And for because oure bodies shall not be euery where in felicitie but in the onely appointed place therefore sayd S. Augustine truly that Christ our Lord accordinge to the measure of his very body is in some one place of Heauen And S. Cyprian sayth To sit at the right hande of the father is the mysterie of his fleshe taken vppe into Heauen Secondarily the right hand of God is put for the vertue kingdome protection deliueraunce and power of god For Dauid sayth The Lords right hande is high the Lords righte hand doth mightie things And Moses saide Thy right hand O Lord is magnified in power thy righte hand O Lord hath broken the enimie And when the righte Hande is put in this sense then To sit doth signifie to reigne to deliuer to vse power and do the office of a
of the world differ much from the sonnes of god For these I meane the sonnes of God in comforting one an other in their calamities do say Suffer and grudge not at the thing that thou canst not alter It is gods wil that it shal be so and no maÌ„ can resist it suffer therfore the power of the Lord vnlesse thou wouldest rather double the euil that thou canst not escape But the worldlings on the other side being demaunded howe they suffer the hand of the Lord and whether they submit themselues to God or no do make this answere I must whether I will or no since I caÌ„not withstand it If therfore they could withstand it by thie wee may gather that they assuredly would But the children of God do patiently beare the hand of God not because they cannot withstand it nor because they must by coÌ„pulsion suffer it but for because they beleue that God is a iust and merciful father for therfore they acknowledge confesse that God of his iust iudgment doth persecute y sinns of them that haue deserued far more greuous and sharpe punishment than he layeth vpon them they do acknowledge also that god doth as a merciful father chasten them to the amendment of their liues safegard of their souls and therfore do they for his chastning of them yeld him hartie thankes and forsaking vtterly themselues their opinions do wholie coÌ„mit themselues whether they liue or die into the lords haÌ„ds The Apostle going about to settle this in the heartes of the faithfull saith God speaketh to you as to his sonnes my sonne despise not thou the chastening of the Lord neither faint when thou art rebuked of him For whom the lord loueth he chasteneth scourgeth euery son that he receiueth If ye endure chastening God tendereth you as his sonns For what sonne is he whoÌ„ the father chasteneth not But if ye be without chastisemeÌ„t whereof al are partakers then are ye bastards not sonnes Since therfore wheÌ„ we had fathers of our flesh they corrected vs we reuerenced them shal wee not much more rather be in subiection to the father of spirites liue Secondarilie let the faithfull beleeuer which is oppressed w calamities consider and weigh the causes for which he is afflicted For either he is troubled persecuted of worldlinges for the desire that hee hath to righteousnes true religion or else he suffereth due punishment for his sinnes offeÌ„ces Let them which suffer persecution for righteousnes sake reioyce and giue God thanks as the Apostâ—es did for that he thinketh them worthy to suffer for the name of Christ For the lord in the gospel said Blessed are they that suffer persecutioÌ„ for rightousnes sake for theirs is the kingdom of heauen Blessed are ye when men shal reuile persecute you and shal say all maner euil saying agaist you â—or my sake reioyce ye be glad for great is your reward in heauen for so persecuted they the Prophetes that were before you But if any man for his sinns doth féele the scourge of God let him acknowledge that Gods iust iudgemeÌ„t is fallen vpon him let him humble himselfe vnder the mightie hand of the Lord let him confesse his sinns to God let him méekely require pardon for them and patiently suffer the plague which he with his sinnes hath worthily deserued Let him followe the examples of Daniel and Dauid Daniel confesseth his sinnes vnto the Lord and saith We haue sinned wee haue committed iniquitie and haue done wickedly we haue not obeyed thy seruauntes the Prophetes which spake to vs in thy name O Lord vnto thee doeth righteousnes belong and vnto vs open shame Thou haste visited afflicted vs as thou diddest foretell by Moses thy seruaunt And Dauid wheÌ„ through Absaloms treason he was compelled to forsake Hierusalem and goe in exile said to the priestes which bare the Arcke after him Carrie backe the Arcke of God into the citie againe If I shal find fauour in the eyes of the Lord hee will bring me backe againe and wil shew mee both himselfe and his Tabernacle But if hee thus say I am not delighted in thee then here am I let him do with me what seemeth good in his eyes And verilie it is much more better and expedient to be punished in this world and after this life to liue for euer than to liue here without afflictions and in an other world to suffer euerlasting paines Paul verilie doth plainly say When we are iudged wee are chastened of the lord that we should not be damned with the world And the verie end of all chastenings and calamities wherewith the Sainâ—ts are exercised tendeth to nothing else but that by despising and treading downe the world they may amende their liues returne to the Lord and so be saued But touching the end of afflictions wée haue spoken of it before Furthermore the men that beare the yoke of afflictions doe lay before themselues the plaine and ample promises of God from which and from the examples of the sainctes they neuer turne their eyes There are innumerable examples of them which haue felt Gods helping hand readie in all needes to ayde and deliuer them Nowe our good God doth promise to helpe and deliuer not them onely which are afflicted for righteousnesse sake but them also whom he doth visite for their faults and offences For Dauid saith The Lord doth heale the contrite of heart The Lord doth loose them that are bouÌ„d in chaynes The lordgiueth sight vnto the blind The lord setteth vp againe them that doe fall Hee is not angrie for euer neither doth he alwayes childe Hee dealeth not with vs after our sinnes nor rewardeth vs after our iniquities And how wide the East is from the West so farre hath he set our sinnes from vs. To this beloÌ„geth the whole thirtieth chapiter of Ieremies Prophecie And Paule doeth beare witnesse to this and saith As the afflictions of Christe are many in vs so is our comfort great through Christ Neither are wee without examples enoughe to proue this same by and to lay before our eyes the present deliuerie of the Sainctes and the repentaunce of sinners in extreme calamities Our auncestours y Patriarchs Noe Lot with their families were by the mightie hand of God deliuered from the deluge that drowned all creatures vnder the heauens and the horrible fire that fell vppon Sodome Iacob and Ioseph being wrapped in sundrie tribulations were by their merciful God wooud out and rid from all Euen as also the children of Israell were brought forth and deliuered from the seruile bondage of Pharao in Aegypt The people of Israel did in the wildernesse vnder their guides and Iudges sinne often and greuously against the lord for which they were punished roundly and sharply scourged but they were quickly deliuered againe by the Lord so oft as they did acknowledge their sinnes and turne themselues to him againe There are also notable
séemed to belong to the seruice of God as oyle franckincense and such like things Now before the temple was erected and that the Israelits had obteyned a place where to settle themselues in the land of promise the priests office was to sée the tabernacle pitched downe taken vp againe and caried to and froo For in the third of Numbers thus wée read The Leuites shal keepe all the instruments of the tabernacle of the congregation and haue the charge of the children of Israel to doe the seruice of the tabernacle For the tabernacle was so appointed that when they iourneyed it might bée taken into many péeces Therefore when the Israelites were readie to remoue their campe Aaron and his sonnes came with the coueringes appointed for the purpose to wrapp vp and carrie the holy vessells in The Cahatites bare the Arke the table the altar and instrumentes belonging thereunto The Gersonites had charge ouer the cordes the couerings the hangings the curtaynes the vayles and roapes belonging to y tabernacle The Merarites did beare the harder stuffe that was made of wood brasse as the pillers barres stakes and planks Al which whosoeuer desireth to vnderstand more néerly let him read the third and fourth Cap. of the booke of Numbers When the temple was builded there were porters and warders of the temple appointed amonge the Leuites The trumpetts also wherewith the congregation was called together were in the Leuites hands as wée read in the 10. of Numbers The priestes also were appointed to be readie serue in the warres as is to be séene in the 20. of Deut. For the Lord would not haue the lawes to be huisht where armour did clatter for victories do auaile greatly to godlines and the studie of religion Beside this also the priests had yet an other office that was to iudge betwixt cause cause betwéene cleane and vncleane Both which are more largly declared in the 17. of Deut. and in the 13. and 14. cha of Leuiticus For as often as any difficult matter happened to rise amonge them the hearing of it was brought to the mother citie Hierusalem if any man were suspected to be a Leper the Leuiticall priestes did iudge of his disease according to the lawes that were prescribed them So hitherto I haue summarily layed downe the offices of priest hood among the old people reckoning vp only the especiall parts belonging to their seruice Now as those priests did serue the Israelitish church so â—id they liue of the reuenues of the church For the Lord appointed them certain stipends and dwelling places in the land of promise For hée assigned 48. cities for them to inhabite in the land of Israel sire whereof were cities of refuge for men to slye vnto as vnto Sanctuaries Moreouer he comaunded to lay out and appoint for the sustenance of the priestes cattel and families the suburbs and fermes without the walls of the cities within a thousand cubites compasse on euery side In those cities were scholes so conueniently placed throughout all y land that all men mighte easilie goe with very smal paine from y places there about vnto the synagogues to heare the word of god In those cities there was no sacrifices made for they were commaunded to sacrifice in one place alone and thrice a yeare they went vp to the temple to sacrifice vnto the Lord but euery sabboth day the law was taught in euery town wher the synagogues were Moreouer the rents belonging to the priestes were great ample as is to be seen in the 18. of the booke of Numb in the last of Leuit. The wealth of the priests was enough sufficient to maintein their families and to liue themselues honestly And they with that stipend did not giue themselues to riot and idlenes but liuing moderately did apply themselues to learning teaching of the people Thus much hetherto touching the persons belonging to the ministerie of holy religion And for because by lawe they could not sacrifice but in one place alone there was a certaine place appointed to the people wherin as in an holy shop the priestes should exercise their holy ministerie in sacrificing to the Lord and therfore now the very order and course of this argument doth require that I say somewhat touching that holy place That place in the beginning was the tabernacle builte by Moses afterward the temple which Solomon did make The law which forbadd them to sacrifice any where but in that one place alone vnlesse it were by dispensation is extant in the 12. of Deut. and in the 17. Cap. of Leuit and deeth conteyne the mysterie of Christe who was offered vpp but once and in one place to cicanse the sinnes of all the world Of whome I wil speake somwhat more hereafter Now that tabernacle or tent being called the tabernacle of appointment because the Lord appointed it both to giue aunsweares in and to haue his lawfull worship duelie accomplished in was to the people in stéed of a temple so long as they wandered dwelt in the wildernesse For in so much as they strayed 40. yeres in the desart it was not conuenient for them to haue a settled temple but such an one as in their iourneys they might carrie to and fro so oft as they remoued That tabernacle was erected in this order and was in a maner of this forme and facion First of all there were â—â—uck into the earth close by the ground siluer sockets to fasten in and set boords vpon to make a wal withall vnder euerie planke or boord were two sockets For euerie boord had two tâ—nons like pikes whereby they were stucke into the socketts The boordes on either side of the tabernacle North and Southe were twentie in number at the vpper end which was toward the Weste were tenne boordes or planckes all layed ouer with gold and ten cubites high a péece These wheÌ„ they were set vp were stucke or fastened into the sockets vpon the backe sites those bordes had golden ringes throughe whiche were barres of 〈◊〉 wood whiche iâ— thought to be white Thoarne thruste partly to ioyne the boordes cloase together that they might bee like a wall without chincke or creauise and partly to make them stand stedfast without wagging to and fro The Sanctum on the East side was shut vp with a vaile Moreouer there were made tenne curtaynes or hauginges of brodered woorke which were coupled together with loupes or taches These curtaynes were layed vppon the toppes of the boords that were set vpright as it had béene the rafter or rouffe of an house ouer which curtaynes were thrée coueringes more the vppermost whereof was of Taxus leather well able in rayne to kéepe water out Nowe the tabernacle was in length 30. cubites and in breadth 10. cubites as may be gathered by the measure of the boords It was diuided also into three parts The first was called Sanctum sanctorum
Holie of holies and Adytum aedis the house into which no man came but the high priest alone or y Chauncel of the temple The second was the SanctuÌ„ whose length was twentie cubites as the length of the first was tenn The third part was called Atrium the Court which had in length an hundred cubits and in bredth fiftie This Atrium was compassed about with 53. pillers that were fastened down into brasen sockets and were in height fiue cubits vpon whiche there houÌ„ge hangings of network through which a man might easily see at the verie entrie was haÌ„ged a vaile twentie cubites long vpon foure pillers The Sanctum sanctorum was diuided from the Sanctum by the most precious vaile hanged vppon foure pillers of siluer and the SaÌ„ctum was seuered from the Atrium with the second vaile that was very precious and houÌ„ge vppon fiue pillers layed ouer with gold In the middest of the Atrium did stand the inner house I meane the tabernacle that is diuided as I said euen now into the SanctuÌ„ and the Sanctum sanctorum Into the Sanctum sanctorum no man did enter but the highe priest onely once in a yeare Therein was layed the arke of the couenant of our Lord betwixt the Cherubin wherunto some vppon the Apostles woords doe add the golden Censar But other there be which thinke that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ment the incense altar and not the Censar It should seeme thereby if these fellowes be not deceiued that at the time when the Apostle writt the golden altar did stand within the vayle in the Sanctum Sanctorum But it is manifest by the 40. Cap. of Exodus as I meane to shewe you anon that the golden altar from the beginning was placed in the Sanctum before the vayle And thereunto agreeth that which may bee gathered out of the first Chapiter after S. Luk. But howsoeuer it was this is sure that the arcke of the couenaunt was not séene of any mortall man but of the high priest alone when hée offered incense in the Sanctum sanctorum once in a yeare For it was hidd with the first vayle the staues wherewith it was borne appearing a litle within the Sanctum by the bearing vpp of the vayle which was somewhat thrust out with the endes of the staues so that he which stoode any thing nigh in the Sanctum might easily discerne it but of him that stoode farther off it could hardly bée perceiued For in the 8. Chapiter of the third booke of Kinges thou readest And they drue out the staues that the endes of them might appeare out of the Sanctum SanctoruÌ„ into the Sanctum but they were not seene without The SanctuÌ„ was open daily for the priestes that did by course supplie the place of ministerie before the lord In the Sanctum before the vaile was placed the golden table furnished with Shew-bread vppon the North side right ouer against it vppon the Southside was set the golden candlestick Now in the middest betwixte those twaine before the vaile the arcke did stand the golden altar called the altar of incense which was consecrated to the burning of swéete perfumes And in the Atrium not very farre from the second vaile of the Sanctum did appeare the altar of burnt offeringes and betwixte the altar and the vaile was put the lauer out of which the priestes did wash themselues when they began to goe about their ministerie All the people which came to the sacrifice might easilie on euerie side sée to the altar And of this sorte was the holy tabernacle which was to the Israelits in stéede of a temple Touching which hee shall read more largely and fully whosoeuer will look in the 26. 27. 36. 38. and 40. Chap. of Exodus Now so much as I haue hetherto spoken touching the building of the tabernacle hath a very good end to be applied vnto and conteyneth and coÌ„prehendeth no obscure signification For first of all it was profitable to nourish and mainteyne the vnitie of the Catholique faith For with that one tabernacle as with a sure bonde they were tyed first to God and his religion and then amonge themselues one to another as it were sundrie members compact and knit into one bodie For to that tabernacle the whole people was gathered as to one parish Church to worshipp and pray vnto one God and lord And for because the children of Israel did dwell in tabernacles it pleased the Lord also to haue a tabernacle builded for himselfe and placed in the middest of them that thereby hee might testifie that he himselfe doth dwell in the middest of his people The tabernacle therefore being as it were the palace of God the most high mightie king did stand in the middest of the people as a testimonie of his diuine presence to strike the feare and reuerence of God into the harts of al his subiects Wée men lay vp in our tabernacles or houses the thinges that wee haue and wil be sought for and asked after at our houses And therfore the Lord did place in the tabernacle the holy thinges as it were his treasure and would be inquired after in the tabernacle promising that there he would heare the prayers and requestes of al the faithfull y called vpon his name Moreouer in those Ceremonies are conteyned the secrete mysteries of Christe and his Church For Paule calleth vs the temple of God and our bodies the tabernacle of the lord For in vs the Lord wil dwell The boords of the tabernacle are as it were the rafters beames and pillers of the Church And the Church hath her pillers which are doctours and other excellent men inspired with the holy ghost and euery seuerall faithfull man is a boord layed ouer with gold if hee kéepe sinceritie and remaine in the vnitie of the faith The boords of the tabernacle were ioyned together with barres and so must sound doctrine kéepe all the faithfull which are the boords of the mystical tabernacle in their duetie and quiet concord without cracke or â—reauise The curtaynes though they were many yet were they knit together with golden loupes as if they had beene but al one péece and therefore the sundrie members of the Church must be gathered together and by charitie bee knit together in one that they may be one amonge themselues and as it were a rouffe of righteousnesse in the Church of god The coueringes of the Church to kéepe out stormes are faith repentance desire to do good Christ himselfe is the socket thereof For none other foundation can bee layed than that that is alreadie layed euen Christ Iesus Moreouer the vaile that was spread before the Sanctum sanctorum did signifie as the holy Apostle saith that the way of y saincts which they had to go in was not as then made manifest so long as y first tabernacle did stand Therfore when Christ was come and with his death had finished al then the vaile that houÌ„g
in the temple was rent from the top to the very ground whereby all men might vnderstand that the way was opened into the Sanctum fanctorum that is into the very heauens that satisfaction was made for all men in respect of the law In the tabernacle also did hange other vayles which were as shadowes of y flesh of Christ Those vayles did hange at the very entrie into the Sanctum and the Atrium Now Christe our Lord is the way and the doore by whose incarnation and death wée haue an entrie made into the kingdome of god Yea Christ himselfe is oure tabernacle in whom wée dwel liue and in whome we worship and please our God he is the curtaine and seeling the rafter ornament of his Church hée is the trustie most assured couering that doth 〈◊〉 vs from the iniuries of man and the diuel hée is the barre of the Church which ioyneth the members thereof together kéepeth them in the vnitie of faith he is the piller and sockett of his Church hée is the head and onely all-in-all both of our life and true saluation In those figures therfore they of old had the chiefe mysteries hidden of Christe and the Church in which Christ is now no etherwise to be behold than he was in the beginning of the world beheld of the auncient Patriarchs to wit very God and very man the onely and highest king and priest the true Sauiour of the world in whome and by whome alone the faithfull haue their whole saluation To procéed now this Tabernacle by the Lords appointment was erected in Silo as soone as they came into the land of promise and did continue there vntill the time of Heli as is euident in the 18. of Iosue and 1. Samuel 1. and 3. Chap. Vnder Heli the Arcke was taken by the Philistines and caried into Palestine frō whence it was restoared againe and placed in Bethsemes from thence againe it was carried to Kiriathiearim into the house of Abinadab in Gibea that is on the hill For his house was set vppon an high place For in the 6. of the second booke of Samuel wée read Dauid wente with all the people to Baala Iuda which is in the 15. of Iosue called Kiriathiearim to fetch from thence the arke of God. And presently after And they fetched it out of the house of Abinadab that was in Gibea that is on the hill For there was an highe place in Kiriathiearim wherein Abinadab dwelte Some other which take Gabaa for the proper name of the towne doe say that the Arcke was translated from Palestine into Gabaa But this is sure the Arcke was conueyed from the house of Abinadab into the house of Obededom and from thence into the citie of Dauid that is into Sion For so is the citie Dauid expounded in the eighth Chap. of the 3. booke of kinges In Sion did Dauid pitche a newe tabernacle for the Arcke of God wherin hée did place it and appointed priestes to minister there before the Lord as it is at large described in the 16. Chapiter of the first booke of Chronicles And yet by building that new tabernacle Dauid neglected not the old tabernacle of appointment For after the time of Heli the taking of the Arcke by the Philistines it séemeth that it was translated diuersly from place to place Silo verilie wherein it was first placed was desolate as is to bee séene in the 78. Psalme and the seuenth Chapiter of Ieremie Therefore when Saule did reigne it appeareth to haue beene pitched in Gilgal where hée offered peace offeringes in signe of thanckesgiuing vnto the Lord for victorie against the Ammonites as is to bée seene in the 11. Cap. of the first booke of Samuel In the 21. cap. of y same booke it is apparant that the tabernacle was for a time in Nob a towne not very farre from Hierusalē Esaie 10 where Abimelech the priest gaue to Dauid the fresh Shew bread that was takē from the golden table In the time when Dauid reigned it was erected in Gabaon a citie of the Beniamites For in the 21. of the first of Chro. thus we read The tabernacle of the Lord which Moses made in the wildernes the altar of burnt offerings was at that time when the Angel appeared to Dauid wyth a sword ready drawen in the hill of Gabaon In that place was it also in the reigne of Solomon and to that hill did Solomon goe to praye to the Lord before the temple was builded For in the first Chapiter of the second booke of Chrenicles wée finde And Solomon wyth all the Congregation went to the highe place that was at Gabaon For there was the tabernacle of Gods appointment which Moses the seruaunt of the Lord made in the wildernesse But the Arcke of GOD had Dauid brought from Kiriathiearim into the place which Dauid had prepared for it For hee had pitched a tent for it at Hierusalem Moreouer the brasen altar that Bezaleel the sonne of Vri had made was there before the tabernacle of the Lord and Solomon and the Congregation wente to visite it Therfore where as wée read in the 3. Chapiter of the third booke of Kinges Solomon loued the Lord and walked in the wayes of his father Dauid onely hee sacrificed and burnte incense in the highe places that is not spoken in the dispraise but in the praise of Solomon as hée that did not at aduentures sacrifice in euery place but in the highe places to witt vppon that consecrated altar whiche was appointed of the Lord whereof I spoake euen now before Other there are which think that Solomon was not simplie blamed in these words for offering vppon the altar of burnt offerings for that was altogether lawful but because he had til thē deferred the building of the temple But that which goeth before followeth after doe make greatly that those words were speken in that sense and signification which I did first alledge The same Solomon when the temple was builded did cōmaund see that the old Arck with al the instrument◠longing thereunto should be brought by the priests as a precious treasure from Gabaon and placed in the temple which hee had caused to be builte for that purpose the holy Scripture bearing witnesse thereunto and saying And they brought the Arcke of the Lord and the tabernacle of appointment and all the holy vessells that were in the tabernacle the priestes and Leuites I say brought them into the temple The 3. of kinges 8. Cap. and the 2. of Chronicles 5. Cap. And so was the tabernacle of the Lord which stoode 478. yeares abrogated at the last and in stéede thereof the temple was erected Touching the temple of the Lord which was prepared by Dauid but builded and made an end of by Solomon I néed not make many woords in the description thereof because it is in the 3. of Kings and 2. of the Chronicles very busilie set downe painted out at the
full The place where the temple was afterward builded is reported to haue béen shewed to Dauid by the Angle of the Lord and that Dauid did first of all make sacrifice there vnto the Lord and addeth these words This is the house of the Lord God and this altar is for the sacrifice of Israel As if hée should haue said This plat of ground is appointed for tâ—e temple in this péece shal be builte the house of the Lord yea here shall be offered that onely and effectual sacrifice for all men the very sonne of God Christ Iesus incarnate For all the interpreters of the holy scriptures agrée that the place was at Ierusalem vppon the mountaine Moria where Abraham once would haue offered his sonne Isaac that in that appointed or fatall plâ—ce the temple â—as erected and thâ—t the hill Golgotha or Caluarie was not farre of but in the very topp of the mountaine Moria which was the place and holy hill wherein the holy Gospell doth testifie that Christ was offered for the sinns of al the world which was prefigured in a type of the auncient sacrifices other Ceremonies belonging to the temple The vse and end of the temple was none other than the vse and end of the tabernacle was before Ieroboam therfore and the kings of Israel did sinne most gréeuously when they forsooke the temple to make sacrifices in the high places in their Cathedrall Churches at Bethel and at Dan and in other high pleasaunt places The people of Iuda with their kinges did sinne most gréeuously either for sacrificing to God in the high places or else because they did not vtterly cutt downe those highe places For the Lord would and his wil was to be worshipped in one place which hée had chosen vnto himselfe The plaine lawe touching that matter is extante in the 12. of Deuteronomie is very expressely set downe in the 17 of Leuit. in these woords following Whosoeuer of the house of Israell shall kill an Oxe or a sheepe or a goate within the host or without the host to witt for a sacrifice vnto the lord For otherwise they mighte lawefully kill a beast for their sustenance in any place wheresoeuer and shall not bring it to the doore of the tabernacle of the coÌ„gregation to offer his Sacrifice before the dwelling place of the Lord bloud shal be imputed to that man as if he had shedd bloud Wherefore when the children of Israell bring their offeringes let them bring them to the Lord before the dore of the tabernacle of appointment vnto the priest that hee may offer them And let them no more offer their offerings to diuels after whoÌ„ they haue gone a whoring This shal be an ordinaunce to them for euer in their generations And he that doth not this shal be rooted out from amoÌ„g his people There are in these words thrée thinges to be noted First that it was not lawfull to sacrifice but in that one place onely that was before the altar of burnt offeringes Secondarilie wée haue to marke that that commaundement was giuen to the end that al men should vnderstand that the sacrifice was made to God to whom the tabernacle did belong Thirdly that to offer sacrifice out of y place against Gods comaundement was to make sacrifice vnto the diuel that the offerer was to be iudged as a murderer and that hee was excommunicated by the lord God as he that was excluded froÌ„ the companie of God his holy saints But wheras Samuel Helias and certaine other Patriarches did by Gods sufferance make sacrifices vpon some especiall causes in other places not before the altar in the tabernacle they did it by dispensation They therefore that sacrificed in highe places not to straunge Gods onely but euen to the very true God did sinne first of all by disobedience For God doth mislike yea he curseth al the worship done vnto him which we our selues do first inuent without the warrantise of his word it is faithfull obedience y pleaseth him best SecoÌ„darilie they sinned by making a schisme in the vnitie of the Ecclesiastical body Thirdly for despising the mysterie of Christ that was to be offered in the mount of Golgotha for not referring the meaning of their sacrifices to Christ the onely truth of all their typicall Ceremoines Lastly they sinned by trusting in their sacrifices as in well wrought woorkes to iustification and by neglecting the worship of God chaunging it into trifles of their owne inuentions The teÌ„ple stood from the time that Solomon did first build it vntil the first destruction of it vnder king Zedechias 440. yeares And from the reparatioÌ„ of it vnto the vtter ouerthrowe vnder Vespasian it stood 582. yeares Other there be that do accompt it otherwise Thus haue I hetherto spoken a litle of a great deale concerning the temple Now it remayneth for me to touch and lightly to passe ouer the holy instruments belonging to the tabernacle and temple of the Lord amonge which the arcke of the couenant was the chiefe which arcke was so called because of the tables of the couenant that were put within it It was also called the arke of the Lord God of hostes which dwelleth vppon it betwixt the Cherubim by that meanes the Lord himself was called by the name of Him that sitteth betwixt the Cherubim because he did from theÌ„ce giue aunsweares vnto his seruauntes and had placed it in the middest of his people to be a signe that his presence was alwayes amonge them Touching the stuffe whereof and the for me how the arcke was made I will say nothing here For the matter fashion are in their colours very liuely painted out in the 25. Chap. of Exod. Of the meaning mysterie vse of the arcke I will speake somewhat now We men lay vp in our coffers and cheasts the treasures y we most sett by And therfore we vnderstand that in the arcke was layed the treasure of the Church and all the substance of which the faithfull made most accompt We must not therfore seek for them in meÌ„ in Noah Abraham Isaac Iacob Moses Dauid S. Marie Iohn Peter or Paule much lesse in the Romish indulgeÌ„tiarie but in him in whom all fulnesse dwelleth and in whom all the treasures of gods wisedome and knowledge are heaped vp in store who is not séen here on the earth but in the Sanctum Sanctorum in heauen I say aboue and is called Iesus Christ whose diuinitie is figured by the most pure gold and his humanitie by the Sittim wood that is of Cedar or rather white thorne For he tooke vpon him flesh like to our sinnefull flesh euen the very flesh that wée haue in al pointes sauing that it was not sinnefull Out of this arke do the faithfull fetche all good and necessarie things for the vse of their life and eternall saluation For in the arcke wée read that there was layd the tables of the couenaunt the
giuen him Now those three solemne feastes were diuided into three seuerall monethes most apt to iourney and to trauel in In the spring time was the Passeouer holdeÌ„ when first the corne began to spindle or turne into eares About baruest when the first worke beloÌ„ging to husbandrie was done and finished they kept the feast of Pentecost And lastly when all their fruits were in they went vpp to the feast of tabernacles And so many went to it as possiblie could goe Some are of opinion that they which had once in the yeare appeared before the Lorde were dispensed withall and might lawfully tarrie at home at the other two feast times But I thinke verily that religious men did séeldome times vse such dispensations The Lord in one place promiseth that hée will defend kéepe the boundes and substance of them that trauell to séeke his name Howsoeuer those dispensations were admitted yet this is most sure as appeareth by all histories that at those feastes were very great assemblies Nowe the feast of Passeouer was called by many names but especially it was termed the feast of swéete or vnleauened bread For by the space of seuen whole dayes they fedd vpon vnleauened bread The Ceremonies of that feast with the sacrifices that were to be offered thereat are at large described in the 12. of Exodus and 23. of Leuiticus In that feast was eaten the Pascall Lambe in no other place but at the tabernacle or afterward at the temple Deut. 16. for a remeÌ„brance of that notable deliuerance of Israel and al the faithfull out of the Aegyptian seruitude and slauerie In that feast God would haue the first fruits of their land offered vnto him in token of the Manna wherwith he fedd their fathers Moreouer that feast did signifie the passing ouer and deliuering of the faithfull which in the sâ—eading of bloud was accomplished by Christ Whereuppon the Apostle said Christ our Passeouer is offered vp 1. Cor. 4. But of the Passeouer I will speake more in my next Sermon The Pentecost was also called the feast of wéekes and newe corne For at that feast was set foorth Shewe bread made of the new yeares corne They reckoned from the next day after the Passeouer seuen wéekes that is fiftie dayes and vppon the fiftéeth day they did celebrate the memorie of the lawe of God reuealed and giuen by God himselfe from heauen vnto his people Israell For the fiftéeth day of their departure out of Aegypt wée read that the Lord himselfe spake to them at the mount Sinai and gaue to them the lawe of the ten commaundements so that the Pentecost was a memoriall that as then the Church was illuminated with the very word of god And â—hat old Pentecost was a figure of the day wherein Christe the Lorde beeinge the ende of the lawe did sende the holie Ghoste vpon his disciples and did illuminate his spouse the churche The ceremonies belonging to this feaste are expressed by Moses in the 23. Chapter of Leuiticus They kept the feast of Tabernacles in the seuenth moneth as Moses commanded in Deuteronomium saying When thou hast gathered in the croppe of thy lande and vineyardes then shalt thou keepe the feast of Tabernacles by the space of seuen dayes and thou shalt be merrie in thy holie daye thou and thy sonne and thy daughter thy man seruaunt and thy maide seruaunt the Leuite the straunger the father lesse and the widdowe that are within thy gates Seuen dayes shalt thou keepe holie vnto the Lorde thy God in the place which the Lord hath chosen to him selfe because the Lord thy God hath giuen thee happie successe in all thy fruites and in all the woorke of thy handes See therefore that thou reioyce Moreouer the manner of this feast solemnely celebrated is to be reade in the 8. Chapter of Nehemias where whosoeuer looketh hee shall finde it described at the full Nowe this feast of Tabernacles of the seuenth moneth was diuided into foure solemnities For the first daye of the moneth was y feast of Trumpets or sounding of TruÌ„pets which was a memoriall of those troublesom warres which the people did happely atchiue by the helpe and ayde of God against the Amalechites and all other their heathen enimies And by that feast was signified that the whole life of man vppon the earth is a continuall warrefare Vpon the tenth daye of the same moneth was helde the feast of cleansing In that feast the Prieste in a solemne fourme of wordes beganne to confesse aloud the peoples sinnes and euery man quietly following in the same words did recite them priuately to him selfe in his minde did quietly speake vnto the Lorde To those confessions was added the ceremonie vsed with the scape goate and the sacrifice whiche is at large set downe in the 16. Chapter of Leuiticus And so were the sinnes of the people cleansed which was a type of the cleansing that should be through Christ who beeing once offered did with the onely sacrifice of his bodie take away the sinnes of all the worlde It did also conteine the doctrine of true repentance Vpon the fiftéenth daye beganne the feast of Tabernacles For by the space of seuen whole dayes that is from the fiftéenth to the 22. the people dwelte in Tabernacles The ende of this ceremonie the Scripture doth declare to be that the posteritie should know that the Lorde did place their forefathers in Tabernacles whereby they were put in minde of the good that he did to them while they were in the wildernesse For they were kepte fourtie yeres in the wildernesse so that they lacked neither victuals nor cloathing And by that feast wee are warned that the life of this worlde is but as a stage and that wee haue no abyding place to staye for euer but are still looking for the worlde to come as the Apostle taught vs 2. Cor. 5. Heb. 13. The fourth feast of this moneth was held vpon the 22. daye and was called the Congregation or assemblie Vppon that daye was gathered the offering and stipeÌ„d giuen to the ministerie for reparations of the temple for the cost of Sacrifices and maintenaunce of the ministerie It is thought that in the feast was song the Psalme How pleasant are thy Tabernacles c. and certeine other Psalmes called Torculares Psalmi which they did vse Thus much hitherto concerning the feastes that fall out once in euery yere Here also I thinke it necessarie to make mention of the yeare of Iubilie Nowe this yeare of Iubilie was euery fiftéeth as it fell by course which is at large described with all the ceremonies belonging thereunto in the 25. of Leuiticus It was declared to all the people in the lande of promise by the sound of a trumpet made of a Rammes horne with a proclamation of fréedome to all them that were wrapped in seruitude or bondage In that Iubilie was coÌ„teined verie euidently the mysterie of Christe our Lorde
him and did become like vnto vs being cladde as it were in the vsuall garment of vs men yet notwithstanding his fleshely garment I meane his bodie that was like to ours was altogether frée from corruption and cleane without all spottes of sinne Aaron did first of all kill a stéere for him selfe and his familie whereby he declared that hee was not the verie true high Priest but the type of him that was the true Priest For Paule saith Our high priest had no neede as those high priestes had first to offer sacrifices for their owne sinnes then for the sinnes of the people For he did that once when he offered vpp him selfe Afterwardes Aaron drewe lottes at the doore of the tabernacle to trye betwixt the two goates whiche should be slaine for the sacrifice and which shoulde bee sent awaye as the scape goate into the desart The two Goates do signifie Christ our Lorde verie God and verie man in two natures vnseparated He is slaine and dyeth in his humanitie but is not slaine nor dyeth in his diuinitie Yet he being one and the same Christ vnseperated is the sauiour of the world and doth worke the redemption of vs mortall men So in the two Goates was a mysterie hidden And for because as Solomon saith the lotts are guided by the Lordes will it was not without the especiall will of the father that the sonne was sacrificed and killed on the crosse Moreouer the high Priest did take the bloud firste of the bullocke then of the slaine goate and a Censer in his hande and went within the vaile where with the incense he did make a cloude of smoke before the mercie seate and with his finger did sprincle the bloud seuen times toward the mercie seate All which the Apostle Paule expoundinge in the 9 to the Hebrewes saith that Christ entred not into the Tabernacle made with handes but into the verie heauens not with the bloud of a bullocke or a goate but with his owne bloud and found for vs a perpetuall cleansing remission of our sinnes For he is our propitiation not for our sinnes onely but also for the sinnes of all the worlde And herevnto did the Apostles allude as ofteÌ„ as they called Christ our propitiation as S. Paule did in y third to the Romans and Sainct Iohn in the seconde and fourth Chapter of his first Epistle Nowe the seuen times sprinckling of the bloud betokened the ful perfection or perfect fulnesse of the cleansinge We haue néede also to be sprinckled with the finger not of man but of Christ Iesus our Lorde and Sauiour whose finger is the holie Ghoste by whome our cleansing doth come vpon vs. To the sprinckling of the bloud is also added swéete smellinge incense For as the Apostle testifieth Christe our high priest did offer prayers for vs with teares and was heard in that which he feared Whereupon by the cloude of smoke that is by the greate quantitie of smoke was noted the greate efficacie of earnest prayers When that was don the high priest went againe into the Sanctum sett the bloud vpon the golden altar of incense For in the worke of our redeÌ„ption both innocent bloud and earnest prayer for vs must bee ioyned togeather Out of the SanctuÌ„ again he came to the altar of burnt offerings whiche stoode in the court which was called AtriuÌ„ there he gaue the other goate to a conuenient man to be carried away into the wildernesse but in the deliuering of the goate he vsed a precise manner and singular ceremonie For the high priest layed both his handes vppon the Goate and ouer his head did confesse the sinnes of the people who also did them selues confesse their sinnes following the priest clause by clause in all the confession which hée rehearsed and then so soone as all the sinnes were layde vppon the head of the Goate hee was sent awaye that by that meanes he might carie the sinnes of all the people into the desart From this ceremonie did the Gentiles vndoubtedly borrow their kind of cleansinges or purgings of the people called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Pâ—amina For their manner was in extreme periles that one should giue him selfe for all the rest whome they tooke and did either kill burne vppon the altar or cast into the water praying therewithall that al their euil lucke might go with him and that the Gods being pacified w the death of him might againe be fauourable to all the rest But the wretches erred as farre as heauen is wide For Christe the sonne of God was made sinne for vs that is hee was made a sacrifice for sinne yea hee became a cursse for vs that we by him might receiue a blessing For to this had the Prophet Esaie an eye when he saide wee all went astray like sheepe euery one turned after his owne waye But the Lorde hath throwne vpon him al our sinnes Againe He was wounded for our offences and smitten for our wickednesse And againe The paines of our punishment were laide vpon him and he bare our griefes Nowe the Goate did carrie the sinnes into the desart not that the sinnes should not be but that they should not be any more imputed vnto them For in the church verily there is sinne in the Saincts but it is not imputed vnto them Sinne is imputed to all them that are without the church in y desolate wildernesse The conuenient man that should carrie away the scape Goate can be none other than Christ him selfe who in the dayes of his fleshe did obserue the conuenient time and fitt occasion repeating often times that his houre was not yet come but at the last when time conuenient was come for him to dye he saide that then his houre was come And by dying he carried away conueniently the scape Goate I meane the sinne of all the world When this also was thus accomplished the high priest did againe wash him selfe and putting off the common garments of the inferiour priestes did againe put on his high priestes attire Nowe this often and manifolde washing in the holie ceremonie is a shadowe or type of the moste absolute remission of sinnes euen as also the chaunging of the garment is a signe or figure of glorification as is at the full to be séene in the third Chapter of Zacharies prophecie And Christe being glorified did enter into heauen there to appeare in the sight of God the onely and effectuall sacrifice for vs mortall men Therefore did Aaron sacrifice a Ramme for a burnt offering for Christ is the sacrifice which endureth alwayes and purgeth all the faithfull Moreouer Aaron sent the Bullocke the other Goate vnto the holie place without the host that there they might be burned Which thing Paule expoundeth thus saith The bodies of those beastes whose bloud is brought into the holie place by the high priest for sinne was burnt without the tents therefore Iesus also that hee
were then forgiuen them that the people of God was set at libertie from al the burthen and yoke of the lawe Verilie when the wicked stiffenecked and disloyall people of the Iewes did after the death of Christ goe on to exercise prorogue and to obtrude to all men the Ceremonies which were finished and abrogated at the comming of Messiah then Christ sitting at the right hand of the father did by the meanes of the Romane Princes vtterly deface their citie and ouerthrow the temple wherin they boasted Which thing the prophet Daniel and Balaam many hundred yeares before Daniels time foretold and said should come to passe Neither hetherto yet by the space of 1500. yeares and more haue they had any place to restore and set vpp againe their citie and temple In Theodoretus and Ruffinus we read that in the reigne of Iuhan the Emperour the Iewes with very great hope and presumption wente about to build a newe temple and that they sought the foundation therof in the place where that temple stoode which was burnt by Titus sonne and generall to the Emperour Vespasian but Christ our Lord who in the Gospell foretold out of Daniels prophecie the desolation thereof and did amonge other speaches say And Hierusalē shal be troden vnder foote of the Gentiles till the time of the Gentiles be fulfilled did mightily represse their wicked endeuours hinder their labour for going forwarde For whē they had gathered brought together many thousand bushells of lyme and chaulk then soudeinly came a whirlewind w a wonderfull storme and blustring which scattered abrode and carried away the store of stuffe by them prouided There happened also a terrible earthquake by which all the buildinges almost of the whole place were swepte away made euen with the ground Finally when a great cōpanie which were busie in the worke did the same nighte remaine or take their rest in a certeine porch or galerie néere to the new begonne citie temple the whole building and roofe therof falling downe on a soudeine slue al the number that were within y reach thereof In the morning they whiche remained aliue ran together to séeke euery man for his frend among them that were slaine by the ruinous building and when those terrours could do no good nor turne them from their purpose then soudenly out of the trenches foundations and stoarchouses hard by where their tooles and other necessaries lay there sprange foorth a fearefull fire which burnt many that vrged the worke and compelled the rest to take their héeles For in that one day it brake forth sundry times and so at last repressed the stubborne rashenesse of that stiffnecked people And for because these thinges should not be thought to haue happened casually or at aduentures the night before and y night following there appeared in the skie a bright or glistering signe of the Crosse the garments of the Iewes were filled ouer w crosses not bright but blacke which could not be ridd away or wiped out by any paines taking or maner of meanes They therfore in spite of their téeth and full sore against their wills being compelled with those horrible terrours fearefull iudgementes and bitter plagues of Christ our Lord forsoke the place and fledd euery man to his house leauing the worke vndone and openly confessing that Iesus Christ whō their forefathers had crucified is a most mightie God howsoeuer Iulian with Pharao and the chiefe of the Iewes did perseauer still in their disloyaltie and despiteful blasphemie against him and his holy Church But howsoeuer the Iewes do euen at this day abide in their wilfull stubbornnesse the Lord did from heauen declare openly enough that hee is no longer delighted with the Ceremonial rites because he destroyed all the instruments belonging to that auncient kinde of worship and made the very shopp of that old religion I meane the temple and citie of Hierusalem leuel with the ground Touching the temple the Lord in the Gospel spake to his disciples when they with wondering did behold it and said Do ye not see al these thinges verilie I say vnto you there shal not be leaft here one stone standing vpon an other And againe weeping ouer the vnthanckful citie he said They shall not leaue in thee one stone standing vppon an other beecause thou knewest not the time of thy visitation And nowe that all this was word for word accomplished and fullie finished Iosephus an eye witnesse of the same doeth largely testifie in the 18. Chap. of his 7. booke De Bello Iudaico Euen very now I told you that from one thousand and fiue hundreth yeares agoe vnto this present time the Iewes neuer had anye place giuen them to build their temple vpp in againe whereby if they were not beside themselues they might easilye gather that the Messiah is alreadie come into the world and that hée hath abrogated all the Ceremoniall rites It is a very slender or rather no defence at all for the Iewes to alledge the woords in the lawe which are many times rehearsed where the Ceremonies are described Ye shall keepe it for an euerlasting ordinaunce For in this sense Euerlasting is taken for Longlasting and Vnchaungeable so farre foorth as it hath respecte vnto the will or authoritie of mankinde For the Lord did with threatening of gréeuous punishments forbidd that mankinds vnaduisednesse should chaunge or abrogate the holy Ceremonies And yet since hée did ordeine those Ceremonies vntil the time of amendment hée doeth neither sinne nor yet incurre the crime of vnconstancie when hée doeth chaunge or take away the Ceremonies according to the determinate purpose whiche hée intended from the beginning Moreouer so long as the thing signified doeth not decaye and that the shadowe onely or momentanie figure doeth vanish away it is assuredly certaine that the Ceremonie doth yet remaine in full effecte and substaunce The whole man doeth liue for euer and yet the thinges that are temporall or corruptible in him doe perishe in death and are abolished in his clarification But that all these thinges may appeare as cleare as the day light I will particularly runne through and touch the more notable sort of Ceremonies That the priesthood of Aaron is vtterly abrogated it is euident by the wordes whiche the Apostle citeth out of Dauid saying The Lord hath sworn and will not repent thou art a priest for euer after the order of Melchisedech Christ therefore is the one and onely high priest and that too an euerlasting priest hauing an immutable priesthood which cannot by succession passe from him to any other man or Angel. For hee now standing at the right hand of the father in heauen the very true temple which was prefigured by the Tabernacle and temple at Hierusalem doeth make intercession for vs doth all the offices of an high priest Of whom the Apostle of Christ S. Paule doeth speake very largely in his Epistle vnto the Hebrues This Christ Iesus our highe
the first precept thou shalt referre the feare the faith loue of God with assured hope perseuearing patience constancie inuincible in trouble and afflictions To the second belongeth the true and sincere worship wherwith God is pleased with the vtter refusall of all superstition and peruerse religion Vppon the third doeth depende the reuerence of Gods Maiestie the frée confession of his might the holie inuocation of his name and the sanctification of the same In the fourth is comprehended the moderate conseruation of the Ecclesiasticall Ceremonies y preaching of Gods word publique prayers whatsoeuer else doeth belonge to the outward seruice or externall worship due to god To the fifte thou mayest annexe the naturall loue of children toward their parents of men toward their countrie kinese-folkes the due obedience that we owe to the magistrates and all in authoritie and lastly the offices of ciuil humanitie To the sixte thou shalt ioyne iustice and iudgement the protection of widowes orphanes the deliuering of the oppressed and afflicted weldoing to all men and doing hurt to no man To the seuenth thou shalt add the faith of wedded couples the offices of marriage the honest and Godly bringing vp of childrē with the studie of chastitie temperance and sobrietie To the eighth is to bee reckoned vpright dealing in cōtracts liberalitie bountifulnesse and hospitalitie Vnder y ninthe is couched the studie of trueth through al our life time faith in words déeds with decēt honest profitable speach In the tenth and last thou mayest remember good affections holie wishes with all holy and honest thoughts And so this is the compendious platforme of good workes Nowe if thou desire to haue it more briefly expressed than this that thou séest then turne thee selfe hearken to the wordes of Christ our Lord who gathereth these 10. into two principall points saith Thou shalt loue the Lord thy God with all thy heart with al thy soul with al thy mind thy neighbour as thy selfe Whatsoeuer therefore yee would that men shuld do to you euen so do ye to thē Vppon these precepts of the Lord let all the faithful which desire to doe good works most surely fixe their eyes and minds that too so much the more diligently and constantly as they doe more surely and euidently perceiue see that God in the lawe the prophets doeth require nothing else nor any other works at the hands of his electe chosen seruants Go to now therefore let vs heare out of the holy Prophets some such euidēt testimonies touching good woorks as do consent wholie agree with the lawe of the lord Moses in Deut. crieth And now Israel what doeth the Lord thy God require of thee but to feare the Lord thy God to walk in al his wayes to loue him to serue the Lord thy God with all thy hart and with all thy soule That thou keepe the cōmandements of the Lord and his ordinances which I cōmaund thee this day And the kinglye Prophete Dauid in the 15. Psalme asketh this questiō Lord who shal dwel in thy tabernacle And presently answereth it himselfe saying Euen hee that walketh vprightly doeth the thing that is iust right And so forth as is conteined in the 10. cōmaundemēts Esaie also in his 33. cap. moueth the same question and answereth it euen so as Dauid had done before him Ieremie in the 21. chap. doth vrge and reiterate these woords to the Iewes Thus the Lord cōmaundeth Keepe equitie and righteousnes deliuer the oppressed from the power of the violent do not greeue nor oppresse the strāger the fatherles nor the widow and shedd no innocent bloud in this place And Ezechiel in his 18. cap. knitteth vp a beadrowe of good workes in no point vnlike to these sauing only y it is somewhat more largly amplified In Osée the Lord saith I desire mercie more than sacrifice the knowledge of God more than whole burnt offerings Micheas doth diligently inquire what the worshipper of God should do to please him with all what workes he should doe to delight the Lord and immediatly by the inspiration of the holy Ghoste he maketh aunswere saying I will shewe thee O man what is good and what the Lord requireth of thee namely to doe iustly to loue mercie and with reuerence to walke before thy God. In like maner the Prophete Zacharie to them that demaunded of him certaine questions touching vertues such good woorkes as please the Lord gaue this answere saying Thus sayeth the Lord of hostes Execute true iudgement shewe mercie and louing kindenesse euerie man to his brother doe the widowe the fatherlesse the straunger and the poore no wronge Let no man imagine euill in his heart against his brother neither bee ye louers of false othes for these are the thinges which I do hate sayeth the Lord. With this doctrine of the Prophets doth the preaching of the Euangelists and Apostles fullie agrée teaching in euerie place that charitie righteousnesse and innocencie are the scoape summe of all good woorkes The Apostle Iames sayeth Pure religion and vndefiled before God and the father is this To visite the father lesse and widowes in their aduersitie to kepe himself vnspotted of the world It remayneth now for me to drawe to an end and in the rest that is yet be hind to be spoken touching the descriptiō of good works to confer places of the Scripture for the confirmation plaine exposition of the same Now therfore we said y good works in déed are wrought by them that are regenerate to the glorie of God the ornamēt of our life and the profite of our neighbour For the Lord in the Gospell prescribeth this end to good works where he saith Let your lighte so shine before men that they may see your good workes and glorifie your father whiche is in heauen The Apostle Paul also oftener than once exhorting vs to good woorks doth as a most effectuall cause to sett them forward add That by those workes of ours we may adorne the doctrine of oure Lord and Sauiour Christ Iesus And euen as a comelie and cleanely garment adorneth a man so doe good workes in déede set foorth the life of Christian people For herevppon it riseth that the Apostles of Christe did so often persuade vs to put off the old man and put on the newe which is created to the similitude and likenesse of god For thereby wee obteine both honour and glorie We both are and are called the seruaunts yea and the sonnes of oure Lord and God whose propertie and vertue shineth in vs to the glorie and praise of his holy name And as hée doth require good works at our hands so if we do them we on the one side do please and delight him and hee on the other doeth honour vs againe as may bee proued by many testimonies of the holy Scripture But the thing it selfe is so plaine
Heauen the church of Sainctes is the true tabernacle and temple of our high priest Christe our priest is the onlie and euerlasting teacher maister of his vniuersall Church For not onely that age hath so taught whiche liued in the dayes of his fleshe but the spirite of Christ was in the Prophets by whom now also he ruleth all the seates of his catholique church Christ himself as yet speaketh vnto vs and will speake euen vnto the end of the world by the mouth or writings of the holy Apostles and all teachers preaching the doctrine of the Apostles And this doctrine is sufficient for the catholique Church For it comprehendeth all those thinges fullie which perteine to a holie and happie life Christe our high priest maketh intercession for all the Sainctes in his owne Temple For hee béeing the only aduocate and patrone of all the faithful prayeth to the father for vs on the right hand of god For he ascended vnto the right hand of God the father that he should alwaies appeare there in the presence of God to followe all our suites faithfully Of whiche thinge I haue spoken more at large in my laste Sermon where I intreated of Inuocation and Intercessiō The same our Lord onlie blesseth vs For he was made a malediction and cursse for vs that we might be blessed in him according to that notable and aunciente Prophecie In thy seede shall all the nations of the worlde be blessed Moreouer Christe our Lorde sacrificeth for vs. For hee offereth incense when hée maketh supplication for vs and appeareth on the right hand of god And he offereth a sacrifice for sinnes vnto the liuing god not a sacrifice of a beast but him selfe alwayes an effectuall sacrifice to make satisfaction for all the sinnes of the people Whereof since I haue entreated aboundantlie in the treatise of Ceremonies héere of purpose I am the bréefer Againe since our lord Iesus Christ is y holy of holiest doubtlesse he sanctifieth consecrateth his catholique church annointing it with the oile of the holie ghost that we may be made both holie priests to offer spirituall sacrifices to god For we read y that holy ointmēt powred on Aarons hed ran down to his beard euen to the skirts of his clothing For Christ the highe priest of his vniuersall Churche powreth his spirit as wel vpon them that are verie farre off as vpon them that are neare at hande For hée crieth in the Gospell If any man thirst let him come vnto mee and drinke He that beleeueth on me as the scripture hath saide out of his bellie shall flowe riuers of water of life And againe For their sakes sanctifie I my selfe that they also might be sanctified in trueth To be short when we say and confesse that Iesus Christ is the priest or bishop of the faithfull people we say this that Christ is our chosen and appointed teacher and maister to gouerne and teach his vniuersal church to make intercession for vs to plead all our suites faithfully before the Father in heauen which is the onely patrone mediatour and aduocate of the faithfull with God who by the sacrifice of his bodie is the perpetuall only satisfaction absolution and iustification of all sinners throughout the whole worlde who consecrateth into priestes those that beléeue that that they also might offer to God the Father through Iesus Christ acceptable sacrifices might be the house and tabernacle of God. Out of this it shal be easie to iudge what manner of priesthoode Christs is who is our highe prieste and Bishop His priesthood is the verie office or verie function and working of the priest whereby Christ the priest him selfe executeth all thinges in heauen and in the Catholique Churche whiche beelong to his priestly office Wherefore it must néedes bee that this Priesthoode of Christe our highe Bishop is not visible and corporall but altogether spirituall For verie well sayth Paule Christe were no priest if he were on the earth where they that are of the tribe of Leuie do minister in the tabernacle or temple where there is a temple or tabernacle with manyfolde holie garmentes and vessels But Christe our Lorde is of the tribe of Iuda borne I say of a royall tribe albeit we are not ignoraunt in the meane while that the royall tribe that is the tribe of Iuda and the priestly tribe that is the tribe of Leuie were mingled together For we reade that Elizabeth which was of the daughters of Aaron was Cousen to the virgin the mother of God she being of the line of Dauid Neither is our Lord read at any time to haue vsed the temple or the holy vessels in his ministerie For although sometime he taught in the temple yet he taught not onely in the same He neuer sacrificed in the temple at the holy altars either of incense or of burnt offerings He neuer vsed priestly garments whiche were figuratiue Wherof I spake when I expounded the ceremonial lawes Therefore when he woulde sacrifice for the satisfaction of the sinnes of the whole worlde he suffered without the gate offered himselfe a liuely and most holy sacrifice according as the shadows or types prophecies and figures foreshewed in the law of Moses wherof in like maner I haue entreated in the discourse of the ceremoniall lawes And when hee had offered the sacrifice of his bodie he ascended into heauen and sitteth at the right hand of the father that from thence he may giue light vnto his Church and there appeare alwayes for vs in the presence of God the Father And therefore he doth not now corporally execute his priestly office on earth in like sort teaching vs now as in the dayes of his fleshe he taught the men of his age For nowe he doeth illuminate with his spirite the mindes of his and daily repaireth or renueth the Euangelicall doctrine of the Apostles and yet for all that hée himselfe speaketh by the mouth of thē that teache and preache the Gospell He blesseth vs from heauen that is to say he inricheth vs with all heauenly blessing Of him the Apostle speaking saith And the annoynting which ye haue receiued of him dwelleth in you and ye neede not that any man teache you but as the same annoynting teacheth you of all thinges and it is true and not lying and as it hath taught you ye shall abide in it Of him the diuine Prophet speaking sayth I wil powre water vppon the thirstie and floudes vppon the drie ground I wil powre my spirit vpon thy seede and my blessing vppon thy stocke or buddes They shall growe together like as the grasse and as the willowes by the waters side By whiche words we learne that Christ our high priest hath no néede of a bishop suffragane or vicar in his Churche For he himselfe is present with his Church and gouerneth it by his spirit The selfe same Christ at the
therefore vnto men to declare the will and commaundementes of god So the Angel Gabriel came first to Zacharie the father of Iohn Baptiste afterward he came to the blessed virgin to shewe vnto her the incarnation of the sonne of god Innumerable examples of this kinde are euery where found in the holie scriptures They watch for our safetie beeing carefull for vs yet without molestation whereof I tould you before They aduertise the faithfull in time conuenient foreshewing dangers to come and they also do comfort the afflicted For the wisemen being warned by the Angel that they should not returne vnto Hierusalem to Herode auoyde great perill Ioseph also béeing commaunded by the Angel slieth into Aegypt deliuering the Christe or annointed of the Lord out of the bloudie handes of Herode Christe also at the mount of Oliuet beeing in a bloudie sweate is comforted by the angel And Hagar the handmaide of Sara béeing in extreme daunger is recreated by the consolation of an angel As also the Apostle S. Paule béeing very néere shippwracke heareth this voice of the Angel of the Lord Feare not Paule thou must be brought before CÄ™sar and loe God hath giuen thee all them that saile with thee Againe angels are sent for reuengement of mischiefous persons to take punishment I meane of those that be wicked and impenitent For the firâ—â— borne of the Aâ—gyptians 〈…〉 of the Angel. In the Acts of the Apostles the Angel of the Lord siniteth Herode Agrippa It is said that in the camp of the Aâ—â—yrians many were sinitten slaine of one Angel And Dauid sawe an Angel with a sword drawen houering betwéen heauen and earth afflicting the people with a most gréeuous plague So we beléeue that the holy Angels shall come with the sonne of man vnto iudgment as Paule witnesseth and sayth Our Lord Iesus Christe shal be reuealed from heauen with the Angels of his power in flaming fire rendering vengeance vnto them that know not God and that obey not the Gospell of our Lord Iesus Christ For in the Reuelation of Iesus Christe also the Angels powre out vialls full of the wrath of God vppon the heads of false Christians Moreouer they take vppon them the charge and defence of vs God so commaunding they are oure kéepers readie at hand watching ouer vs that no aduersitie happen vnto vs and doe guide our ways For hetherto belong the testimonies of the Psalmes and very many examples of the scripture Dauid sayth This poore or afflicted man cryed and the Lord heard him and saued him out of all his troubles The Angel of the Lord pitcheth his tents rounde about them that feare him deliuereth them And in another Psalme hee sayeth There shall no euill come vnto thee neither shall any plague come neere thy tabernacle or dwelling For he shal giue his Angels charge ouer thee to kepe thee in all thy wayes They shal beare thee in their hands that thou hurt not thy foote against a stone Thou shalt goe or walke vppon the Lion and Addâ—r or aspe the young non and the dragon shalâ— thou 〈◊〉 vnder thy â—eete And the Lord in the Gospell plainely sayeth that little children haue angels without doubt to be their kéepers Iacob â—he 〈◊〉 greatly fearing his brother Esau â–ª 〈◊〉 Angels comming to meete him vnderstandeth that Angels were giuen vnto him as guides and kéepers of him in his way against the â—â—ercenesse of his brothe In the affaires of Heliseus wee read that the king of Syria beséeged the citie Dothan with a great hoast wherein HelisÄ™us at that time ledd his life whom he had purposed to take when the seruaunt of Helisaeus perceiued that and was troubled in minde and lamented his maisters case Helisaeus said Feare not for they that bee with vs are moe than they that be with them the Prophete also prayed and said Lord I beseech thee open his eyes that he may see the lord opened the eyes of the seruaunt and he looked and behold the mounteine was ful of horses and fierie chariots that is to say he was armed and defended with the guard of an hoast of Angels Abraham also sayth to his seruant The Lord God of heauen which said vnto mee Vnto thy seede will I giue this land he shall send his Angel before thee namely to directe thy way to defend thée and bring to passe that thou mayest obteine thy desire For the Lord himselfe said to Moses in Exodus Behold I will send my Angel before thee to keepe thee in the waye to lead thee to the place that I haue prepared In the Actes of the Apostles thou doest often read that Angels serued the Apostles furthered their purpose and defended them against their aduersaries In Daniel Angâ—ls are brought in for princes and presidents or gouernours of kingdomâ— as Michael with Gabriel princes of thâ— Israelitishe kingdomâ—â— and 〈◊〉 other of the Persian 〈…〉 of y Grâ—cian kingdâ—â—â— and eache of them debate the mattâ—r touching his owne kingdome and fight for the same Not that there is any variaunce or disagréement in heauâ—n where doubtlesse there is plentifull peace euerlasting concorde and quietnesse neither that there are conflictes or battells fought betwéene the Angels as betwéene those Gods whom the Poet Homere describeth but by a parable and allusion heauen is compared to the Court of some puissaunt and renowmed prince where Embassadours of sundrie countries debate their diuerse causes which is done in consideration of our weake witt and slender capacitie For thus we ought to coÌ„ceiue in our minde that God who is the only Lord of all kingdomes heareth all mens suites and taketh in hand all mens matters and that Angels at the word and wil of God minister and doe seruice vnto God when it pleaseth him to vse their ministerie and seruice For so Nabuchodonosor also sawe in a vision a watchman coÌ„ming downe from heauen and foretelling the destinie of the trée that was to be hewen downe Neuerthelesse we must héere take héede least contrarie to the nature of true religion wee attribute too much to Angels that we worship them not that we cal not vppon them nor serue them In déed when men he are that Angels are giuen vnto them of God for ministers and that God by them doeth good vnto vs by and by they thincke that some honour is to bee ascriâ—â—ed 〈◊〉 giuen vnto them But â—â—ncere religion doth teach vs to acknowlâ—dâ—â— â–ª GOD the authour of all 〈◊〉 thingâ—â— â–ª that the Angels are â—he minister◠〈◊〉 God and as it were instruments by whome he worketh as wée sée the sonne the mone the starres the Patriarches the Prophets and the Apostles to be and to haue béene But who beeing well in his witts hath worshipped called vppon or serued the Sunne or the starrs though they bée creatures very excellent and beneficial vnto men And what partaker I pray
in the ministerie it selfe and what god He verily for his excéeding goodnesse and mercy toward vs coueteth to poure him self wholy into vs which I thinke good to repeate often that it may be the déeper rooted in oure hearts and that we also may bethink our selues what we owe vnto God that we may bothe be strengthened and blessed in him and may perfectly vnderstand his will to vswarde and finally our duetie whereby we be bound vnto him As he therefore furthereth our saluation verie diligently in all thinges so least there shoulde be any thing wanting to true doctrine he him selfe commeth foorth to instruct men But such is our weaknesse and corruptioÌ„ through sinn we can not abide the méeting of his eternall wonderful maiestie Which is apparant by muche communication of God had with our fathers but especially at his meting with the whole Churche of Israel in mount Sina For when he came downe on the mount not without glorie and heauenly maiestie and vttered with his owne mouth a briefe summe of his whole religion and of all the lawes which summe we call the decalogue or tenne commaundements the people being astonnyed with his diuine maiestie said vnto Moses Talk thou with vs and we will heare but let not God talke with vs least we dye And God receiuing this offer sayde I haue heard the voice of the wordes of this people which they haue spoken vnto thee they haue well sayde all that they haue spoken Oh that there were such a heart in them that they would feare me c. In so much that this maner of teaching by men whiche men them selues haue chosen for them selues God will haue to be perpetuall and neuer to be broken so as when he sent his sonne into the world he cloathed him with flesh that he might after that manner speake vnto vs by him God in déede might by the secrete illumination of his spirite without mans ministerie as his power is tyed to no creature regenerate the whole world and gouerne the church it selfe but as he despiseth not his creatures nor destroyeth the worke of his owne handes and doth all thinges in order euen so from the firste beginning he foorthwith spake to the worlde by patriarches then by Prophetes afterwarde by Apostles neyther at this day ceaseth he to giue vnto the worlde doctours and pastours So that it becoÌ„meth vs not to tempt God that is not to looke for a secrete inspiration with the heretiques Enthusiastae but to acknowledge a iust order and that God him selfe speaketh vnto vs by men of whome he woulde haue vs to learne religion The Eunuch of Candace Quéene of Aethiopia did reade the holy Scriptures and the Lord could haue taught him by secrete inspiration the mysterie of faith but he giueth him Philip to be a teacher and an interpreter Likewise Paule the doctour of the Gentiles taken vppe into the thirde heauen and instructed by Christ him selfe not by men of all the principles of our religion is neuerthelesse referred ouer vnto a man called Ananias The Angel of God is sent to Cornelius capteine of the Italian band being at Caesarea which might haue instructed him in all pointes of true religion but he willeth him to call for Peter the Apostle He sayth the Angel will tell thee what thou must do For this cause ministers are called Sauiours they are sayde to conuert men their worde is called not the word of man but the worde of God he whiche despiseth them séemeth to despise God him selfe It is also sayd that they them selues doe binde and loose and reteine and forgiue sinnes For Abdias the Prophete sayth that Sauiours shal ascend into the mount Sion whiche many interprete of the Apostles Paule pleading before king Agrippa and rehearsing the wordes of God whicâ—â— came vnto him in a vision sayth â— send thee vnto the Gentiles to open their eyes that they may bee turned from darkenesse to light c. And Gabriel the Archangel sayd before that speaking of Iohn Hee shall go before the Lorde with the spirite and power of Elias to turne the hearts of the fathers to the children and the disobedient to the wisdome of the iust men Moreouer the Apostle to the Thessal We thanke God sayth he bycause when ye had receiued of vs the worde of the preaching of God ye receiued it not as the word of men but as it is in deede the word of God which worketh also in you that beleeue Againe He therefore that despiseth these things despiseth not man but God who hath euen giuen you his holy spirite For the Lorde sayth in the Gospell He that heareth you heareth me and he that despiseth you despiseth mee And againe What so euer ye shall loose on earth shall be loosed in heauen and what so euer ye shall binde on earth shall be bound in heauen And againe Whose sinnes so euer ye remit they are remitted vnto theÌ„ and whose sinnes so euer you doe reteine they are reteined But some wresting these places of the holy scripture against the natural sense do giue the ministers an equall power in a manner with Christ and that which only perteineth vnto him they communicate also vnto them But they say that by such meanes the ministerie must be set out lest it wax vile and of no estimation among prophane men Othersome againe so speake of the inwarde drawing of the spirite that they séeme as it were to make superfluous or to take cleane away the outward ministerie and to attribute nothing at all vnto it Therefore the ministerie must be limited with his boundes leaste it be drawne hither and thither with the affections and lustes of men and either too much or too little be attributed vnto it Let the ministerie in déed be beautified and kept in authoritie but let it be done without the dishonouring of god Neyther in déede becommeth it vs vnder the pretence of the ministerie to attribute that to mans labour which is only Gods office on whome all men ought to depend and vnto whome as the onely welspring and giuer of all goodnesse they ought to haue respect Therfore the faithfull ministers of the Lorde Iesus ought only to haue regard herevnto that they may kéepe the glorie and authoritie of Christ vnblemished and his priesthoode sound vnto him selfe in euerie point For the Lorde Iesus him selfe sitting at the righte hande of the father in the true taberâ—acle which God pight and not man remaineth a priest yea the onely high priest of his church for euer executing as yet all the dueties of a priest in the Church For he as the onely teacher and maister in the Churche teacheth his disciples that is the Churche or congregation of the faithful induing them with the holy ghoste regenerating and drawing them sanctifying and making them frée from their sinnes Which thing the scripture in euerie place plainely teacheth This glory this power he
Antonianus calleth such scismatiques who vsurpe vnto them the office of a bishop no man giuing it them And this kinde of calling is vnproperlie called a calling Wherefore it is euident that in the churche there must néedes bee a calling and that publique and lawfull aswell for many other causes as especially for these that the ordinaunce of God bée not neglected and that the discipline of the church be reteyned and that all men in the churche maye knowe who are preferred to the ecclesiasticall ministerie Albeit therefore Paule the Apostle and doctour of the Gentiles in the beginning were not sent of mē neither by men but of God onely yet the same Paule at the commaundement of the holy Ghoste is separated by the church of Antioch together with Barnabas to the ministerie of the Gentiles After the same manner many other were sent or called of god whom neuerthelesse it behoued to be ordeyned also by men For Paul in another place sayeth And no man taketh this honour vnto himselfe but hee that is called of God as was Aaron And againe How shal they heare without a preacher And how shall they preache except they be sent c. As cōcerning that second kinde of calling whiche is common and at this day receiued in the church and yet appointed by the Lord there are thrée thinges to be considered First who they be that cal that is who haue right and authoritie to call or to ordeine ministers Secondly who or what maner of men are to be ordeined Lastlie after what manner they that be called are to bee ordeyned And first of all that the Lord hath giuen to his church power and authoritie to elect and ordeine fit ministers wee haue declared before in the secōd sermon of this Decade by the example of the auncient churches in the world Hierusalem and Antioch of whiche two the church of Hierusalem did not only ordeine 7. deacons but also Matthias the Apostle the church of Antioche separated into the ministerie the famous Apostles of Christ Paule and Barnabas Whervnto apperteineth that the churches of the Gentiles béeing instructed of Paule Barnabas ordeined them elders or gouernours of their churches by election had by voyces The chiefest in this election were the pastours thēselues For Peter gouerning the action Matthias was created Apostle by the Church This forme or order the auncient churche diligently obserued many yeres For Cyprian epist. lib. 1. epist. 4. The common people sayeth he hath especially power either to choose worthie priestes or to refuse them that be vnworthie Which thing also we see to descend from the authoritie of God that the priest bee chosen in the presence of the common people before all mens eyes and bee allowed worthie and meete by publique iudgement and wittnesse As in Num. the Lord commaunded Moses and said Take Aaron thy brother and Eleazar his sonne and bring them vp into the mount before all the congregation God commaundeth the priest to bee ordeined before the whole congregation That is hee teacheth sheweth that the ordeinīg of priests ought not to bee done without the knowledge of the people being present that in their presence either the vices of the euill might bee discouered or the deserts of the good commended and that that is a iust and lawefull ordeyning whiche shal be examined by the election and iudgement of all Thus farre hée This custome and māner indured to the time of S. Augustine For it is to be séen in his 110. epist. which witnesseth that the people giuing a shoute Augustine ordeyned Eradius for his successour In these latter times because the people made often tumults in the elections of pastours the ordination was committed to chosen men of the pastours magistrats and people These thrée kinds of men propounded or named notable mē out of whom he whiche was thought the best was chosen There is somewhat of this In Iustiniani Imperat. Nouel Constitut 123. They which thinke that all power of ordeyning ministers is in the bishops diocesans or archbishops hands doe vse these places of the scripture For this cause I left thee in Creta sayeth Paul to Titus that thou shuldest ordeine elders in euery citie And againe Lay hands soudeinly on no man. But we saye that the Apostles did not exercise tyrannie in the churches and that they themselues alone did not execute all things about election or ordination other men in the church being excluded For the Apostles of Christ ordeined bishops or elders in the churche but not without communicating their counsel with the churches yea and not without hauing the consent and approbation of the people Which may appeare by the election or ordination of Matthias whiche wee haue nowe once or twice recited Truely the Lord in the Law said to Moses Thou shalt appoint thee Iudges But in another place he saith Thou shalt seeke out among all the people whom thou mayest make rulers And againe Moses vnto the same people Bring you men of wisedome vnderstanding I will make thē rulers ouer you c. Therefore as Moses doth nothing of his own will in the election of the magistrate though it were said to him Thou shalt appoint thee Iudges but doth althinges communicating his counsel with the people So vndoubtedly Titus though it were said vnto him Ordeine elders in euerie citie yet he vnderstood that hereby nothing was permitted to him which he might do priuately as he thought good not hauing the aduise and consent of the churches Wherefore they sinne not at all that shaking off the yoke tyrānie of the bishops of Rome for good and reasonable causes doe recouer that auncient right graunted by Christ to the churches Neither makes it any great matter whether discrete men chosen of the church or the whole church it selfe do ordeine fit ministers that either by voices either by lotts or after some certeine necessarie and holy māner For in these things godly men will not moue contention so that all things be done holily and in order But I wil not here rip vp the craftes deceipts practises and greuous warrs taken in hand for this right of ordeining with sheading of much bloud spoylings lamētable burnings of countries The histories of the Acts of Hērie the 4. and 5. and also of the affaires of the Frederiches doe most euidently witnes how impudētly abhominably the Popes of Rome with their sworne friendes the bishops haue behaued themselues Peraduenture I shall haue occasion to speake of this matter elsewhere more at large Now we will declare what maner of mē it behoueth to ordeine ministers truely not whose luste but the most choicest men of sound religion furnished with all kinde of sciences exercised in the scriptures cunning in the mysterie of faith and religion strong and constant earnest painefull diligent faithfull watchfull modest of a holy and approued conuersation least thorough their corruption of life
the nature vertue and efficacie of sacramentes of those thinges which are ioyned and of affinitie with them for so the order which I vsed in my diuisiō requireth Touching the vertue and nature of sacramēts that is to say what they worke in man writers haue disputed diuersly plentifully It séemeth vnto me that reuerēce must be vsed in this disputation and that héede must be taken that I do not incline either to the right hand or to the left that is that I do not attribute to much vnto them to the derogating from the doctrine of the Euangelistes Apostles neither that I should diminishe or take from them to mine owne damnation that whiche the scripture the word of God doth attribute vnto them But we shal plentifully giue great praise and glorie to the ordinances of God if we shall say that of them which the spirite of God hath set downe in the holy scriptures to bée willing to attribute more vnto them is not onely an errour in man but a great fault whiche bringeth death and horrible destruction This is declared vnto vs in the holy scripture by examples most worthie of remembrance The arcke of the couenant giuen by Moses to the people of Israel was a wittnesse of Gods presence amonge the people and of the league friendshipp betwene God man For in these words God made a league w the people I will make my dwelling place amonge them walke among them and I will be their God they shal be my people Of that ordinance agréement the arke it selfe was called The Lord God of hostes sittinge betweene the Cherubims as we may sée 2. Sam. 6. and in the booke of the Chronicles It was also called The arke of the couenant of the Lord. For when the prophets of God did attribute these thinges to the sacrament of God they both thought and spake plentifully reuerently enoughe of the sacrament of God but when the ignorant malicious priests and the people corrupted by them did attribute far greater thinges to the arke or Sacrament of God what I pray you came to passe Giue eare first what they attributed to the arke The elders of Israel said wherfore hath the Lord cast vs down this day before the Philistines Let vs fetch the arke of the couenant of the Lord out of Silo vnto vs that when it commeth amonge vs it maye saue vs out of the hands of our enimies You haue heard what they attributed to the ark Now giue eare what they did So the people sent into Silo brought from thence the arke of the couenant of the Lord of hoastes whiche sitteth betweene the Cherubims And it came to passe that when the arke of the couenant of the Lord came into the hoast all Israel showted out a mightie showt so that the earth rang againe And when the Philistines hard the noise of the shout they said what meaneth the soūd of this mightie showt And they vnderstood that the arke of the Lord was come into the hoast And the Philistines cried woe be vnto vs God is come into the hoast Who shal deliuer vs out of the handes of those mightie Gods that smote the Aegyptians But hearken now what happened howe God did declare that the arke was not God as it was called counted of the vnskilful in holy things how he punished the sinnes of his people because they attributed too much to the sacrament It followeth therefore And the Philistines fought and Israel was smitten downe and fledd euerie man into his tent and there was an exceding great slaughter for there were ouerthrown of Israel thirtie thousand footemen Beside that also the arke of God was taken the two sonns of Helie were slaine All these thinges are read in the 1. booke of Sam. 4. ca. Againe when the sacrament of God was vnreuerētly handled of the swinish Philistines they were smitten with a lothsome deadly plague They did boast that their Gods and the religion of the Philistines had ouercome the God and the religion of the Israelits but the gods of the Philistines fel downe are broken in péeces their heathenish religion is confounded What and did not the Israelites perish with a more gréeuous plague thā before when they lightly handled and contrarie to the Lawe of God Num. 4. looked into the Sacrament brought backe by the Philistines into Bethsames For the Lord smote fiftie thousand threescore tenne men 1. Sam. 6. When Moses did negligently deferre the circumcising of his children he fell into great daunger The Sichimites for receiuing circumcision rashly are destroyed And Simeon and Leui For prophaning the sacrament are cursed of their father Genesis 49. To this that agréeth which the Apostle sayth of them which celebrate the supper vnworthilie For this cause many are weake sicke amonge you many sleepe Hetherto also belongeth the example of Oza a man not altogether euill whiche touched this same sacrament that was not lawfull for him to doe Wherefore the Lord stroke him with a soudaine death and that not priuately in the tabernacle but in the fight of all the people Of the whiche déede of God Dauid also speaking in the cōgregation church of the Israelites saith to the Leuits The Lord hath chosen the Leuites to beare the Arcke of the Lord and not that kyne shall draw it in a new cart therefore see that ye be holie that yee maye bring in the Arcke of the Lord God of Israel vnto the place which I haue prepared for it For beecause ye did not this at the first our lord God hath made a rent amonge vs for that wee sought him not as the fashion ought to be And it followeth immediatly The priestes and Leuites sanctified themselues to fetche the Arcke of the Lord God of Israel And the children of the Leuites bare the Arcke of God vpon their shoulders with staues as Moses commaunded according to the word of the Lord. All these thinges are to be séene in the first of the Chronicles Cap. 15. Whereby we gather that the Lord will none of our good meanings or intentes pompous celebrations in celebrating the Sacramentes but that hee onely requireth that wee should so iudge and speake of the Sacraments as he iudgeth and speaketh by his word and that we should so vse and celebrate them as hee himselfe hath instituted and celebrated them Therefore he sufficiently setteth forth the dignitie of sacraments who attributeth that vnto them which GOD himselfe in the holy Scriptures vouchsafeth to giue them Let vs therefore first of all searche out of what dignitie Sacramentes haue béene for the most part in oure time that thereby we may the better vnderstand what is to be attributed and what is not to bée attributed vnto them The common sort of priestes and monkes haue taught that the sacramentes of the newe lawe are not only signes of Grace but together also causes of
These sayinges of the clarified body which is that whiche ascended and sitteth at the righte hande of the father repugne wholy with vbiquitie or being in euerie place and the insensibilitie of Christes body whiche notwithstanding must néedes be graunted if we procéede to inforce the reall presence of Christes bodye out of the wordes of the supper simply vnderstood Whervnto belongeth that whiche the Apostle disputing of the resurrection of the deade sayth If the deade doe not rise neyther is Christe risen But Christe is risen being the first fruites of them that sleepe and therefore shall wee rise also Wherefore by our owne bodies being raysed againe it appeareth what manner of bodye Christes glorious body was or is wherevnto our bodies are made like But our bodyes shall be true bodyes consisting of sinewes veynes fleshe skinne and bones visible not inuisible and remayning in some certeine place in heauen not euerie where wherevpon it foloweth that the lords bodye is not inuisible and euerie where But if any man thinke that to be no good argument whiche is fet from our raysed bodyes to the Lords raysed body or contrariwise let him accuse Saint Paul who hath taught vs this by his example Therefore the Catholique and righte auncient fayth constreyneth vs to expound the wordes of the Supper by a trope or figure Finally when as the Capernaites had hearde the Lord dispute touching the eating of his body and drinking of his bloud and did thinke and imagine of a carnall eating and drinking he sayde that he would ascend into heauen to wit that they shoulde not thinke on the eating of his naturall body since in the selfe same body he would ascend into heauen Neyther is there lefte here any place for the newe and friuolous deuice of certeine men whiche feigne that to ascend into heauen is nothing els than to lay downe the weake state and condition thereof and to receiue a supernaturall For Sainte Luke whome altogether we muste rather beléeue than suche subtile deuises or rather follies saith that the Lord was lifted vp on highe and carried vp into heauen from the sight of his disciples moreouer that his body was receyned by a cloude and that his disciples looked vp into heauen after him vntill they heard the Angels say vnto them that he would returne againe in the verie same manner altogether as they saw him depart away But who knoweth not that he shall come againe in the cloudes of heauē Therfore heauen into which the lord ascended is the name of a place not of a state or condition Also in the gospell he promiseth vs a place with him selfe saying If I go to prepare you a place I will come againe and take you vnto me that where I am there you may be also Yea he layd downe all the conditions and infirmities of a mortall body in his resurrection so that he had no néed to lay them down at his ascension I suppose that there is none of the faythfull that will denye that the Lorde instituted nothing to vs in vaine or without some singular and speciall commoditie to vs But when the Lorde sayde in the Gospell that his fleshe being corporally eaten auayled nothing where he speaketh of none other body than of that verie same whereof he spake in the words of the Supper to wit whiche he gaue for vs it followeth without all contradiction that the Lorde deliuered nothing vnto vs in the Supper but that would profite vs But he should haue deliuered that which would not haue profited vs if hee had giuen vs his body to be eaten corporally It is euident therefore that it is very necessarie the wordes of the Supper shoulde be expounded Herevnto belongeth the notable prophecie and manifest commaundement of oure Lorde Iesus Christe saying in the Gospell Then if they shall say vnto you Loe here is Christe or there is Christe doe not beleeue For there shal arise false Christes and false prophetes and they shall worke greate signes and wonders so that if it were possible the verie elect shall bee brought into errour Beholde I haue tolde you before If therefore they shall say vnto you Beholde where he is in the wildernesse goe not foorth Behold where he is in the innermost parts of the house in the closets or coffers I say For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the most secrete and innermost partes of all the house wherein we vse to lay vp those things whiche we would haue safest kept which in Dutche we call Schryn schloss vnd ghalt doe not beleeue For like as the lightning goeth out of the east appeareth euen vnto the west so shall the cōming of the sonne of man bee But although this place is vsed to be expounded by many of the calamities of the Iewes yet that can not be denyed whiche S. Hierome also him selfe confesseth that in the same likewise the destinie of all the worlde is prophecied of euen vnto the end therof Wherefore this place which we haue alledged is concluded with the saying concerning Christes last comming into the worlde at the daye of iudgement And moreouer it cannot be denyed that the Lorde doth absolutely condemne that doctrine that defendeth that Christe remaineth or is presente in diuers places of the world in boxes or close places whiche not only the books of the teachers of transubstantiation are séene to do but also tabernacles whiche are erected vnto Christes body whiche they call meate tentes also chapells with famous temples and monasteries In all and euerie one of those places I say they shewe vs Christe saying Lo here is Christ and there is Christ Behold the breade of Angels Christe is wholy in all these sacrifices and he is fully and wholy in euery parte of them euen in suche sorte as he was when hee was borne of the virgine Marie and houng vppon the crosse Which thing they by and by confirm by myracles and wonders they also set it foorthe with circumstaunce of wordes saying that so greate mysteries are not to be inquired of but simply to be beléeued And that these thinges were wrought vnspeakably and inuisibly by the omnipotencie of God. Neyther did the Lorde dissemble howe muche this errour shoulde increase There shall be suche plentie suche great numbers of people that receiue this errour and running after Christe into the desarts innermost places of the houses the the very elect shal be in danger But in the mean while in so great perill and daunger of thinges what doth Christ teach his elect to do Immediately he addeth Do not beleue What do not beleue That Christe is here or there vppon earth in the wildernesse or in the innermost partes of the house or euen in the middest of the cities or in the fieldes He addeth moreouer Goe not foorth Followe not the multitude which by distance of place séeketh for Christe as if he were yet conuersant vpon the earth Therefore nowe if so be the
be â—ray their â—haltitie Thei were â—aten of vormes aliue and â—â—aâ—cke so horribly that no man could abide theÌ„ The conclusion The nintâ— commauâ—demente The â—ounge Of bearing witnesse 〈…〉 A lye 〈◊〉 the 〈◊〉 of lyes Carying of 〈◊〉 a 〈…〉 to 〈…〉 〈…〉 as 〈…〉 an 〈◊〉 in 〈…〉 the 〈…〉 to 〈…〉 to the 〈…〉 of theâ— whoÌ„ 〈…〉 writiâ—â— by the 〈…〉 〈…〉 Backbyting is 〈◊〉 Flatteriâ— The tenth commaundemente of God. 〈…〉 Concupiscence Man is coÌ„uinced of sinne What 〈…〉 God 〈…〉 What 〈◊〉 that 〈◊〉 must 〈◊〉 courâ— Ceremonies gene rally what they are Humane ceremonies Diuine â—eremonies The ende whereto ceremonies were ordeined The woshippe oâ— God â–ª 1. Cor. 10. WheÌ„ God liketh and when he mislyketh Ceremonies The knowledge of the ceremonies is not vnprofitable 〈…〉 The priesthoode The beginning of Priesthood I thinke â—is meaning was to haue â—ide Esau â—nd Iacob â—n steede of Caine â—nd Abell Christ the first begotâ—en The Leuites chosen to be the priests Exod. 32. Num. 3. Certaine degrees among the Priestes Among the Leuits 〈…〉 〈…〉 The priests rayment Breeches The close frocke or â—â—ssocke The girdle The 〈◊〉 or 〈◊〉 The Ephod The Megil The brestlappe or highe priestes Ephod The brestlappe of â—udgemeÌ„t Vrim 〈◊〉 Thummim 〈…〉 That name was Iehouah whiche wheresoeuer the Israelites did â—inde it written they did not cal Iehouah but expressed it by the worde Adonai which signifieth Lorde so greatly did they reuerence the maiestical name of God. The meaning of the Priests apparell The Priestes office Let Priests teache Let 〈◊〉 blesse Num. â— Sacrifices and ministring of the sacramentes was commaunded the priests The priests carried the tabernacle vessels of the Lord. 〈…〉 Truâ—peteâ—s 〈…〉 serues warre 〈…〉 〈…〉 A thousaÌ„d cubites geometrical make one myle thre quarters of a mile and â—00 paceâ— reckoning fiue feete to euery pace A Synagogue was a place for people to assemble themselues togeather in to heare the woord or lawe of the Lorde The holy place The fashion of the tabernacle Whâ—â— thingeâ— were 〈◊〉 in the 〈…〉 The Latin copie here doth square from the words of the 26. of Erodus where wee finde as I haue turned it that the table stoode on the North side wheras the Latine copie saith on the South-side and calleth it pars Australis The meaning of the Tabernacle Heb. 9. 〈…〉 God The historie of the Lords Tabernacle Of Solomons temple 1. Chro. 21 The 〈◊〉 of thâ—â— that sâ—â—â—â—fice 〈◊〉 high pâ—â—ces The signification misterie of the Arke Area is an arke or a coffer and what was layed therein Christe his priesthood compared to Aarons rod. The â—â—cy 〈◊〉 Thâ—â— abuseâ— the 〈◊〉 â–ª The goldeÌ„ table The shewe breade The goldeÌ„ caÌ„dlestick The incense altar Th◠〈◊〉 of 〈…〉 The braseÌ„ lauer The holie time What an holiday is To what end the holy dayes were ordeined 〈…〉 A 〈…〉 holy 〈…〉 Solemne fastings The Sabboth The newe Moone The three yeares metings or asseÌ„blies of the Iewes Passeouer 〈◊〉 The feaste of the seuenth moneth or of the tabernacles The feaste of trumpets The feaste of cleanâ—ing The feaste of tabernacles The congregation The yeare of Iubilie Two Sacraments of the Synagogue Circumcision what it is The originall or beginning of Circumcision Of the league of God and man. 〈…〉 The 〈◊〉 how 〈◊〉 this 〈◊〉 shuld 〈◊〉 The 〈◊〉 of 〈◊〉 league 〈…〉 God is all an al to his coÌ„federats What is râ—quired of men in the league CircumcisioÌ„ was the signe or zeale annexed â—o the league 〈…〉 and 〈◊〉 â—f Cirâ—â—â—cision The mysterie and â—ening of Circumcision The grace â—f God is not tied to â—â—rcumciâ—iâ—n Colos â— By circumâ—isâ—on the circumciâ—ed are gathered 〈◊〉 to one 〈◊〉 1 Sam. â—â— Actes â— Circumâ—â—sioÌ„ 〈◊〉 a man 〈◊〉 myndeâ— his 〈◊〉 Two CircuÌ„cisions one of the spirite the other of the letter Lactantius touching Circumcision The summe of Circumcision Of the Paschal lamb Wâ—at 〈◊〉 Passeâ—â—â—â— was The 〈◊〉 authoâ—â—â— the 〈…〉 time 〈…〉 The Equiâ—octiall is when the day and â—ight is both of on â—ength commeth twice in a â—eare to â—it the 8. â—f April 〈◊〉 8. of October The lewes â—egan to â—ckon froÌ„ 〈◊〉 to 12. 〈◊〉 we beâ—in to reckon from 7. in the morning till 6. at night so it was that our three a clocke was nine a clocke to theÌ„ ouâ— fiue eleuen to them The ninth houre of the Iewes is three a clocke in the afternoone to vs. The place appointed for the eating of the Passeouer Who were the guests at the eating of the lambe The manner or â—itâ— of eating the Passeouer The ende whereto this ceremonie tended The Lords benefite was kept in memorie by the eating of the Passeouer The 〈…〉 GODâ— good◠〈◊〉 his 〈◊〉 The Lamb was the type of Christ of his passion redemption The 〈◊〉 and 〈◊〉 of 〈◊〉 At the 〈…〉 first 〈…〉 the 〈◊〉 The 〈…〉 did 〈◊〉 the coÌ„mâ—icants of their duty Of Sacrifices and their first begiÌ„nings Sacrifices haue some things coÌ„mon and somthings peculiar The â—estal virgins were Nunnes consecrated to the Goddesse Vesta Holoâ—â—â—â—tum the burâ—◠〈◊〉 The daily sacrifice The meate offering The 〈…〉 The sinne offering The verly sacrifice 〈…〉 Heb. 9. The onely sacrifice of Christ is sufficient for all the world This waâ—er was al â—o called â—he water of 〈…〉 they 〈…〉 was 〈…〉 from 〈◊〉 rest of 〈…〉 by 〈…〉 were 〈◊〉 The 〈…〉 Sacrifices â—or the defilings of the body The Sacrifice of â—â—alousie The Sacrifice of thankes giuing Thruma and Thnupha The free will offeâ—â—ng Of vowes 〈…〉 Samson a Nazarite to the lord how greatly he sinned 〈…〉 〈…〉 The constant obedience of certain holiemen who abstaiâ—ed from things vncleane The eating of bloude and strangâ—ed is forbidden Tâ—e toucâ—ing of â—n cleane things The Iudiciall lawes are profitable Most auncient laws He was called Diphyes that is Geminus or duplicis naturae bicause hee first ordeined matrimonie among the Graecians His image was made with two faces or two heads The latine copie hath mentem Dei for the whiche I call the wisedome of God. To â—udge a â—udg◠〈◊〉 and the 〈…〉 what 〈◊〉 be The Iudiâ—iall lawes belong to the tenne commaundements The lawes 〈◊〉 iâ—dges The 〈…〉 King 〈◊〉 of 〈◊〉 1. Sam. â— Holy thinges â—dolatâ—ie The poore â—â—tnesse 〈◊〉 wiâ—nes â—â—â—rings 〈…〉 〈◊〉 Parents children Of the power and authoritie of fathers Disinheriâ—ing Inheritaunce Whoredomes adulteries Diuorcements The diuisâ—on of goods Buying selling â–ª 〈…〉 pledges Thinges left in câ—stodie Bondage Mancipation Manumissâ—â—n â–ª Plagium Bastardes Theft and deceit â–ª RestitutioÌ„ Sacrilege The hirelings wages The doing and receyuing of damage Weight measure The punishment of the guiltie Wiâ—ches soothsayers Heretikes and false prophetes Rebels slauÌ„derers Murther The sanctuarie Warie ConclusioÌ„ Of the vse and effecte of Gods lawe Absol 〈…〉 perfecâ—â—â— is reqâ—â—â—â—â— of vs 〈◊〉 the laâ—â— No man liuing is perfect and vn spotted The lawe doth make 〈◊〉 sinnes manifest 〈◊〉 bring ouâ— misery to light Moses doth not only slay
c. 326 Man his power 588 Man next or neare to vs our neighbour 94 Marks belonging to the members of God. 822 Matrimonie 227. 230. 11 32 Mancipation 395 Manumission 395 Mediatour 61. 920 Members of sathan 1024 Memoriall of the Lordes supper 1063 Merites and rewardes of good workes 497 Meteors 641 Ministerie Ministers and Pastours of the churche 146. 872 875. 876. 895. 900. 912. 111. 983 870. 872. 1094 Moses and his lawe 7. 8. 189. 401 402. 416 Morall lawe 110 Monarchie 196 Monhs teach that sacraments giue grace 997 Murther 105. 166. 398 Midwâ—ues whether they may baptise 1043 Mysterie of our redemption 114 Of sprinckling water 377. Of circumcision 359. Of the Paschal Lambe 362. Of the Trinitie 630 632. 634 N. Nature 100. 107 Name and Names of god 359 475. 944. 127. 128. 608 Name of Jesus Christ what it signifieth 972 Names of Ecclesiastical functions â—nterchaâ—mgably vsed in the scriptures 880. 711 Names giuen to the holy ghost 725 Names giuen and taken in baptisme 1018 Neighbour 94. 95. 96. 97 Newbyrth 590. 1048 Noe and Som. 4 No man muste hasten his owne death 512 No man liuing perfect and vnspotted 401 O. Obiection 464. 486. 491. 665. 917 180. Obedience 208. 220 Obstmate shibborne persons 451 Ochosias 253 Operations of the holie Ghost 727 Offence Offences and Offenders 449. 450. 451. 452 Operation of the diuel 751. 173 Opportunitie of prayer ministred of the spirit in no wise to bee let passe 929 Opinions of diuerse sortes concerning God. 605 Opinion of the Papistes touching transubstantiation confuted 983 Opinion of bodily presence confuted 1084 Orders offices instituted of God in his church 877 P. Passion of Christ 64 Parables 1012 Patience 303. 304 Patience of the Saints 303 Parish whereof it consisteth 815 Particular church 815 Passeouer 364. 365. 369 988 Pastorall office no Lordly dignitie 867. 897 Pastour and pastours and their office 878. 909. Pasquill 322 Perillous for a subiect to speake against his prince 170 Persecutions of the church 314 Peculatus 278 Persecutours recompenced 316 People carnall and freshly 397 People of god where they be 1050 People of the newe testaunent are after the name of Christe called Christians 437. 438 Pelagians 1046 Peccata aliena others sinnes 510 Pentecost 552 Penitents 594. 597 Performance of promises wheÌ„ god defetreth it then he stayeth vs in the Lords leasure 906 Peter the chiefe of the Apostles in what sense 887 Peter called sathan 748 Person of Christ notdiuided 696 Petitions accepted of god by whoÌ„ and from whom 920 Pharao his heart hardened 493 Pitie foolish in magistrates 197 Plagium 278. 392 Place to worship God in is frée for euery man to chose where he liketh 416 Pleasure all sense and féeling therof is not forbidden 284 Plagues of sames 520 Pledges and pawnes 371 Place of celebration of the Lordes supper 106â— Pleasures certoine graunted of god 238 Pluralities of benefices 900 Power 834. 835. 836. 978. 836. 838 839. Power of the diuell lunitted 753 Pope not heade of the church 865 Popes dying of the pocks bewrayeth their chastitie 318 Polygainie 228 Popish orders refused why 898 Popish regular priestes 084 Poly-histor 10 Poore 932. 1123. Preface of the Lords prayer 941 1 Petition 943 2 Petition 944 3 Petition 945 4 Petition 947 5 Petition 948 6 Petition 949 7 Petition c. 950 Prayer and prayers 665. 910. 914 916. 917. 918. 623. 924 925. 926. 927. 929. 930. 932. 939. 953. Priesthood abrogated 415 Promises touching Christ our sauiour 532 Preaching of the first glad tydings 533 Proofes that there is a God. 605 Prouidence of god 678. 916 Prodestination or Gods foreappointment 642 Prophetical apostolical and orthodoxicall church 828 Primacie of the Romish church 865 Prophets 9. 10. 878 Priestes and Priesthood 332. 333. 334. 335. 336. 338. 346. Prevogatiue of bishops 881. Princes 182. 254. 700. 890 Proceding of the holy ghost 719. 720 Preaching 1020 Preachers called angels 732 Procreation and bringing vppe of children 225 Promises made to the afflicted 308 Prodigalitie 269. 282 Promise communion of the Lord witnessed to vs by breade wine 1083 Presence of christ in the supper 1095 Punishment 47 129. 200. 201. 397 326. 519. 996. 295. 297. 1108 Purgatorie 770 Pythagoras 103 R. Rape 235 Religion and Religious 40. 672 Resurrection 67. 84 Reward and punishment 76. 467. 468. 470 655 Rebels 152. 397 Restituation 208. 281. 282. 396 Regeneration 548. 590 Repent and Repentance 561. 562 563. 594. 596. 598. Reformation in religion oâ—ght not to stay for a generall counsel 599 Reformation of Churches to be made 1125 Rising out or froÌ„ the dead 68. 85. 86 Right hand of God what it signifieth 72 Riches and Richmen 264. 282. 283 286. 909 Righteousnesse 403. 555 Rites and Ceremonies 415. 968 Riot 269 Roboam 253 Robberic and deceit 274 Romanes 654 Rome is not the church of god 851 Rome is not the mother church 969 Rule of Saint Augustine for figuratiue speaches 992 S. Satisfaction for sinnes 47. 84. 583 Sanctum sanctorum 111 Sabbaoth 14. 136. 137. 139. 141. 142. 143. 350. 351. c. Sacrilege 277. 396 Sancâ—uarie 166. 398 Saints Sanctification and Sanctifie 425. 640. 672. 723. 935. 293 313. 742. 1030. Sacrificing in high places what it is 416 Saluation to the fathers 432 Saluation preached in the Gospell belongs to all 545 Samson 381 Samuel 778 Saturne 611 Sathan 748. 749 Sacrament Sacraments Sacramentall signes and Sacramentall speaches c. 356. 823. 965. 966. 968. 959. 969. 970. 979. 986 989. 993. 994. 995. 997. 998. 100â— 1008. 1010. 1011. 1013. 1015 1017. 1027. 1028. 1029. 1063. 1082. Sacrifice Sacrifices and Sacrificing 337. 378. 369. 371. 376. 775 767. 416. 658. 988. 1082. Saule 252 Scriptures 13. 23. 26. 28. 250. 603 Scholes 184. 1115. Slaunderers and rebels 398 Scelera delicta 509. Scaddai 611 Schisme and Schismatiques 843 844. 846. 847. 848. Senatour Noble 217 Seale of Gods grace 1004 Seales wherevnto they serue 1011 Serue and Seruice c. 122. 509 667. 668. 670. 675. Secular priestes 884 Seuâ—ritie in Magistrates is not crueltie 197 Sephora 1044 Shew breade 347 Sinne Sinnes and Sinners 5. 46 50. 82. 83. 295. 296. 344 445. 477 486. 509. 507. 508. 513. 516. 518 522. 567. 917. Sunoniaches 277 Singing in the church 932. 933. 935 Signe and Signes 956. 957. 958 959. 969. 981. 982. Sitting of Christ at the right hande of God what it signifieth 71 Sodomie 236 Souldiers 214. 215. 960 Solomon and his temple 253. 344 Soule and Soules 754. 756. 757 758. 756. vs 781 Spirite 921. 714. 722. 728. 779 Spirites good bad 732. 733. 734 735. 736. 737. 738. 739. 740. 741 742. c. vsque 754. Straunge Gods. 115 Storke 148. Stoâ—kes 301 Stipends assigned to the priests 338 Studie of the church and Students 840. 1123 Subiects 219 Summe of the gospel 145 Superstition 673. 916 Swearing and to Sweare 130. 131 132. Sword. 196 Supper of the lord 420. 989. 1063 1065. 1066.
1067. 1068. 1073. 1078. 1079. Symbole 961. Synodes 1130 Synagogue 263. 339. 813 Synaxis 1019. 1063 T Tabernacle 334. 339. 341. 862 Table of the Lord. 1063 Tables of Gods lawes 111. 112 Tale carriers 322 Testament 49. 463. 1064 Testimonies 106. 364. 443. 669. 764. Teaching 909. 910 Temples of Christians 1126 Thanksgiuing 951. 652 653. 1063. Theft and deceipte 106. 270. 395 Thâ—uma and Thnupha 378 Theodosiu Emperour 181 Time holie 417. 349. 1129 Torments nothing dismaye the Apostles 723 Tongue 319. 1071 Toward what part of the world we must pray 1127. Traditions 5. 18. 447 Treasures heauenly all giuen vs of God in Christ 77 Tryall of oureselues by afflictions 294 Trinitie 612. 627. 628. ce True worship and adoration 652 True religion 672 True vnderstanding of the Lordes wordes This is my body 1085 True eating of Christes body 1097 True end of scholes 1117 Tyrannie 169 V. Valentinian Emperour 181 Verbum what it is 1 Vengeance taken of bloudy Rome 319 Vertues of the pastour 911 Vestal virgines 368 Vessells belonging to the Lordes Supper 1070 Vice is to be rebuked sharply and seasonably 894 Vigilius 74 Virgines and Virginitie 1134 Vowes and vowed sacrifices 379 380. 135. 421. 1137 Voluntarie sinne c. 497. 511 Vncleanethings 386 Vnitie ought to be kept 849 Vnderstanding 589 Vncircumcised soule 1048 Vrim Thummim 334 Vsurie and Vsurers 274. 275. 276 W. Warre Warres and Warriours 207. 208. 209. 210. 211. 212. 213. 214. 215. c. 399. Wages of hirelings 396 Water and the Word 971 Wayes of eating the Lordes Supper 110â— Weight and measure 397 Wedlocke 222. 223 c. 227. 1133 1134 Wealth by inheritaunce 266 Who elected to life 643 Who an Heretique who a Schismatique 850 Who to be baptised 1050 Why God created maÌ„ so frayle 487 Whoredome and adulterie 393 Who do not rightly preach Christe 544 Why all men are not saued 546 Widowes and Widowhoode 1134 Wisedome of god 619. 96â— Without the church no light or saluation 843 Wicked are not partakers of the things signified in the Sacraments 98â— Witnesse Witnesse-bearing 39â— Wife the arme of her husband 224 Witches and Sothsayers 397 Worde Wordes and the Worde of god c. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. c. vsque 22. 24. 25. 26. c. vsque 29. 525. 528. 823. 940. 971. 975 978. 1102. Workes 53. 54. 98. 406. 453. 454. 456. 457. 620 Worship Worshipping and Worshippers 6. 652. 658. 744 Women-deacons and their office 875 Wormes take vengeaunce of Gods enimies 890 Worthy and vnworthy eating and drinking of the Lords supper 1106 Writings of the old Testament giuen to Christians 15 Wrath of God vppon kingdomes for vsurie 276 Y. Yeare of Iubilie 354 Z. Zuinglius 502. 1015. 1020. 1204 FINIS The first Decade of Sermons written by Henrie Bullinger Of the worde of God the cause of it and howe and by whome it was reuealed to the worlde ¶ The first Sermon ALl the decrees of Christian fayth with euery waye howe to liue rightly well and holyly and finally all true and heauenly wisdome haue alwayes bene fetched out of the testimonies or determinate iudgements of the word of God neyther can they by those which are wise men in déede or by the faithfull and those whiche are called by God to the ministerie of the Churches be drawn taught or last of all soundly confirmed from else where then out of the word of god Therefore whosoeuer is ignorant what the worde of God and the meaning of the word of God is he séemeth to be as one blinde deafe and without witte in the Temple of the Lorde in the schole of Christ and lastly in the very reading of the sacred Scriptures But whereas some are nothing zealous but very hardly drawen to the hearing of Sermons in the Church that springeth out of no other fountaine than this which is bycause they doe neyther rightly vnderstande nor diligently inoughe weigh the vertue and true force of the word of god That nothing therefore may cause the zealous desirers of the trueth and the worde of God to staye on this point but rather that that estimation of Gods word which is due vnto it may be layde vp in all mens hartes I will by Gods helpe lay foorthe vnto you dearly beloued those things which a godly man ought to thinke and holde as concerning the worde of god And praye ye earnestly and continually to our bountifull God that it may please him to giue to me his holy effectuall power to speake and to you the opening of your eares and mynds so that in all that I shall say the Lorde his name may be praysed and your soules be profited abundantly First I haue to declare what the worde of God is Verbum in the scriptures and according to the very propertie of the Hebrue tongue is diuersly taken For it signifieth what thing soeuer a man will euen as among the Germanes the worde Ding is moste largely vsed In S. Luke the Angel of God saythe to the blessed Virgin with God shall no worde be vnpossible whiche is all one as if he had sayde all things are possible to God or to God is nothing vnpossible Verbum also signifieth a word vttered by the mouth of a man Sometime it is vsed for a charge somtime for a whole sentence or speach or prophesie wherof in the Scriptures there are many examples But when Verbum is ioyned with any thing els as in this place we cal it Verbum Dei theÌ„ is it not vsed in the same signification For Verbum Dei the worde of God doth signifie the vertue and power of God it is also put for the Sonne of God which iâ— the seconde person in the most reuerend trinitie For the saying of the holy EuaÌ„angelist is euident to al meÌ„ The word was made flesh But in this treatise of ours the word of God doth properly signify the speach of God the reuealing of gods wil first of al vttered in a liuely expressed voyce by the mouth of Christ the Prophets and Apostles and after that againe registred in writings whiche are rightly called holy and diuine Scriptures The word doth shew the minde of him out of whom it commeth therefore the worde of God doth make declaration of god But God of him selfe naturally speaketh trueth he is iust good pure immortal eternall therefore it followeth that the word of God also which commeth out of the mouth of God is true iust without deceipt and guile without errour or euill affection holy pure good immortall euerlasting For in the Gospel sayth the Lord Thy word is truth And the Apostle Paule saith The word of God is not tied Againe the Scripture euery where cryeth The word of the Lorde indureth for euer And Solomon saythe Euery word of God is purely cleansed Adde thou nothing to his wordes leaste peraduenture he reproue thee and thou be founde a lyar Dauid also sayth The sayings of the Lorde are pure
God and ye shal be my people And yet in an other place we read that the offering of sacrifices that externall action of the people in worshipping god was acceptable and of a sweet smelling sauour in the nose of the lord Now wheruppon riseth this diuersitie I pray you but vppon the difference of the mindes of them that worship the Lord For sacrifices pleased him the honour that was done vnto him in simple obedience faith alone did please him too but that religion hée did vtterly mislike of wherin he was worshipped with outward shewes and not with the fayth and sincere obedience of the inwarde hart in which sort we read that Cain did sinne for God commaunded not to sacrifice in that maner that Cain did Againe he commaunded to sacrifice and to worship him with external ceremonies in faith that Christ shuld come to be the Sauiour of the world not that they should hope to be iustified by the externall action but by him that was prefigured in al their Ceremonies Christe Iesus the sacrifice once to be offered to saue them all who was the life and meaning wherunto all those Ceremonies did leade that are expressed in the lawe But it is not a misse here particularly to examine and looke into not al and euery one but the chiefest Ceremonies and those which are more significant than the rest Let this labour of mine not séeme to any man to bee more curious than needeth or lesse profitable than it sheweth for For it is vndoubtedly very auaileable to the sound vnderstanding of the abrogation of the lawe All thinges whatsoeuer God hath layd downe in the holy scriptures are altogether profitable to our edification and doe carrie with them a diuine authoritie wherby we may coÌ„firme our minds they therfore are very fooles and godlesse people or to vse a more gentle terme they are shuttle witted ignoraÌ„t of all good things whose stomachs doe rise at the Ceremonies that God hath taught and whose eares are offended to heare a sober godly treatise vpon the exposition of those diuine ceremonies Some there are that no smal number who thincke it very profitable and an excellent thing to construe Homer and Virgil allegoricallie in diuine Ceremonies only foolish heads are persuaded that no profite or wisedom lyeth secretly hidden when in déede in all the world againe ther is nothing more profitable more pleasant more fine more excellent or more full of wisedome in allegoricall types than the ceremonies are that God hath ordeyned For in them are the mysteries of Christe his Catholique Church very finely plainely and notably described Now in reckoning vp and touching these seueral ceremonies I wilchiefly follow the very natural order Ceremonies doe apperteyne to the Ecclesiastical worship of god Therfore it is necessarie that there should bee persons appointed in the Church to bee the maisters or rather publique ministers of those Ceremonies to exercise and put them in practise as the Lord ordeyned them It is necessarie also that there be a certaine place and time appointed wherein and when God should be especially worshipped rather than at an other place or season moreouer the holy rites that is the very ceremonies must be appointed and certainly numbered that the worshippers of god may know what and how great y honour is that they are bound to giue vnto him And first of al I meane to say somewhat of the persons that is the priests or Leuits referring stil the hearers to the reading of the holy Bible wherein the whole is fully conteyned and largely described The beginning of priesthood among the old people is deriued or brought from the creatioÌ„ almost For they say that in euery familie the first begotten were alwayes the priestes It is certaine that when the first borne of Aegypt were flaine the Lord did by a lawe consecrate to himselfe the first begotteÌ„ of the Israelits And the preeminence or dignitie of the first begotten hath alwayes béene very great by the Ciuil lawe The first begotten did alwayes rule and beare the sway in his fathers house and was as it were a king amonge his brethren to the first begotteÌ„ the inheritance was due to the other brethren were portions giuen the first begotten did excel the rest in the dignitie of the priesthood Therefore when Cain and Abel did striue about their birthright they coÌ„tended not about a trifle but about a matter of very great weight Whervpon when the mother virgin is said in Luke to haue borne her first begotten sonne let no man thinke that she was the mother of the second begotten or many sonnes more For in that Luke calleth Christ her first begotten sonne therein is noted his dignitie and excellencie For to Christ our Lord doth belong the kingdome priesthood and inheritance By whose bouÌ„tiful liberalitie wée are adopted to be his parteners both in the kingdome priesthood and inheritaunce of life euerlasting and all heauenly thinges But to returne to oure purpose againe the dignitie of priesthood amonge the people of Israel did of right belong to Ruben because hee was the first begotten But he by committing detestable inceste did loose his righte Next to him therfore was Leui who also loste that dignitie for the sinne which he coÌ„mitted in killing the men of Sichem trayterously and prophaning the sacrament of Circumcision But because the tribe of Leui did behaue it selfe manfully not onely in the bringing of the children of Israel out of Aegypt but also in punishing idolaters I meane the men that worshipped the golden calfe therefore did they receiue the office or dignitie of priesthood in reward of their vertue and at that time were the Leuits chosen into the place of the first begotten of all the séed of Israel For thus wée read And Moses said vnto the Leuites Consecrate your handes vnto the Lord this day euery man vppon his sonne and vpon his brother that there may a blessing bee giuen you this day And againe And the Lord spake vnto Moses saying Behold I haue taken the Leuites from amonge the children of Israel for all that first openeth the matrice amonge the children of Israell and the Leuites shal be mine Because all the first borne are mine For the same daye that I smoate all the first borne in the land of Aegypt I hallowed to mee selfe all the first borne in Israel And so forth By this it appeareth that the tribe of Leui was appointed to the priesthood in the Church of Israel Moreouer this dignitie or ministerie was singularly confirmed to this Tribe immediately vppon the insurrection of Corah Dathan and Abiron by the wonderfull myracle that the Lord wrought vppon Aarons rodd which budded alone among the other eleuen twigs for a witnesse that god had appointed the tribe of Leui alone to the office and function of holy priest â—ood And for that cause was the same rodd put into the arcke and kept
in the tabernacle to the end that none other tribes should affecte the priesthood at any time thereafter Al which is largely declared in the 16. and 17. Cap of the booke of Numbers Now there was amonge the Leuits a certaine order there were degrées and as it were appointmentes vnto sundrie offices For the Leuites were diuided into three families that is into Cahatites Gersonites and Merarites and they againe were parted into foure orders For first of all out of the familie of Cahat were chosen princes to beare the sway and rule the rest to them the remnaunt of the Cahatites and the other two orders the Gersonites and Merarites were subiecte and did obey the first sorte of Cahatites that were their gouernors For Aaron the chiefe priest with Ithamar and Eleazar his sonnes had the preeminence among the rest For thus we read in the 3. of Numb And thou shalt giue the Leuites vnto Aaron and to his sonnes For they are giuen vnto him of the children of Israel And thou shalt appoint Aaron and his sonns to waite on their priestes office and the straunger that commeth nigh shal be slaine Therein did Aaron the chiefe priest beare the type or figure of Christe the true the best and greatest king and bishop to whome all Christians are subiecte as to their chiefe bishop and head whose dwelling is in heauen And here obserue that all the Leuites did not serue in the tabernacle nor that they al did euery where thorough the land of Israel instruct and teach There were certaine ordinances touching the choice and refusall of those amonge the Leuits that were to be called to the ministerie or priest hood Time will not serue mée to reckon all the lawes appointed for that purpose The chiefe whereof are to be seene in the 21. and 22. Cap. of Exodus In the 8. Chapiter of the booke of NuÌ„bers the age is appointed of them that should be thought fitt for the ministerie that is from the 25. to the 50. yeare of their age The priestes that were called and chosen to the ministerie were also consecrated The maner of consecrating them is farre more large and busie than that I can in fewe wordes declare it By their consecration was meant that they ought to bee adourned with sundrie giftes and indued with holy conuersation that serue the Church in the office of priesthoode For to this doth â—specially belong the annoynting of the priestes which is a type of the holy ghoste where withall vnlesse an Ecclesiasticall minister bee indued hée exerciseth the office to his owne destruction This Ceremoniall annoynting of priestes is set downe by Moses in the 19. of Exod. the 8. of Leuit and the 8. Chapiter of the booke of Numbers To this wée must add also the habite or apparel that the priests did vse The priestes ware when they did not minister in their charge or office such kinde of garmentes as Lay men did as wée may gather out of Ezechiel but when they did serue in the ministerie then did they wear ceremonial raymeÌ„t according to gods coÌ„maundement A very large description wherof Moses doth very wel set downe in the 28. and 39. cap. of Exod. There are in number 9. sortes of Ceremoniall garments yet some doe reckon vpp but eight Iosephus maketh 10. First of all the priestes before they went about their offices did washe themselues in water and then put on their holy garments Amonge those garments some there were indifferently vsed both of the inferiour and chiefe priests And first their priuities are hidden with linnen bréeches comming downe to their knées and hamms the vpper part whereof was tyed aboue their hippes with a gathering band like to the vpper part of our common slopps to the end that if they should chaunce to fall while they were busie in killing their sacrifices or in bearing burdens to fro the parts should not appeare which shame doth bidd to couer Vppon their linnen bréeches they had a close coate made of double linnen which as Iosephus sayth was made of silke That was plaine or cloase to the body without plaight or gathering and came downe iust to the calfe of the legge Such were souldiours wont to weare and called them cassocks so fitt for their limms and close to their bodies that they were light and without let either to runne or fight And therefore the priestes making themselues readie to the ministerie of God put on such a cassocke that being comely cladd they mighte notwithstanding with much expedition discharge their office and exercise their ministerie The third kinde of rayment that was a belt or girdle did gird that cassock about the priest This girdle was woauen of purple scarlet and blew silke like to an Adders skinne hanging downe beneath the knée but in the holy ministerie tucked vp againe vpon the left shoulder The fourth kinde of 〈◊〉 was a Mitre or a rounde litle Capp which couered his head almost to the eares in facion like as if a maÌ„ should cut a boowle euen in the middest and sett the vpper parte vppon his head Then was the Ephod whereof mention is made not in Exodus where the Ceremoniall garmentes are reckoned vppe as it were of purpose but in other places of holy scripture which garment was indifferently common to all the priestes This Ephod is thought to haue béene a linnen cloake such an one as Dauid ware when hee daunced before the arcke Of the priestes which Saule slue by the handes of Doeg the Edomite thus wee read And he killed that same day 85. men that ware linnen Ephods His meaning is not that they were slaine while the Ephodes were on their backes but that they were killed when they were of that age and order that they might weare an Ephod that is that they mighte minister in the priesthood of the lord Therefore in Osee wée read Thou shalt bee without Ephod and Teraphim That is without priesthood religion For the Ephod began to be vsed for the very priesthood the garment or the signe for the thing signified But if any man will take these words of Osee to be spoken of the more notable Ephod of which I shal haue cause to speake anon I will not greatly gainsay him Nowe this linnen Ephod séemeth not to differ much from that which the Papistes do call a Surplice These fiue garments the chiefe priest and vnder priests did vse alike The other foure doe properly belong to the high priestes alone The first of the soure was called Megil and was a coate downe to the ancles a garment all of blew silke from the necke downe to the soale of the foote being cloase on euery side vnlesse it were the places to put his head and armes out at at the hemms beneath did hange 72. bells and as many Pomegranates so placed that still betwixte two bells there hounge one Pomegranate and betwixt two Pomegranates one bell the cause