he is called Messias eod How he is called our Altar eod How Christ is called sinne eo How Christ is the Fathers word 190. How he is the Image is God eod How in his Godhead he is euery where eodem How he is not carnally present with vs. eo How he dranke of it himselfe 191. How he bare himselfe in his own hands eodem Of Christs name and offices eo Who they be yâ— come before Christ. 192. Of the right hand of Christ. eod Wherefore Christ is worshipped eod How we caÌ„not haue him here alwaies eo How Christ is our apparell our house our roote c. 193. How he was subiect to the lawe eod How to know Christ aright eod How he suffereth in his members eo How he is yâ— head of yâ— church militaÌ„t 194 How he doth call vs brethren eo His lieng in the stall expounded 196. How he is called the Rocke eod What it is to put on Christ according to the Gospell eod How Christ first loued vs. and not we hint 197. How his corporall presence is hurtful eo How Christ is God eod Certeine of the Arrians obiections that Christ is not God 202. What Christ hath done for vs. 203. Christian. The definition of a christiaÌ„ eo Where the name of Christian begaÌ„ 204. A christian after the Popes religion eo How he may warrant himselfe forgiuenesse 205. Church what a church or the church is 206 Of whom the Church began 208. Why the church is holy and catholike eo How it is made cleane by Christ. 209. How the Church hath spots and wrinckles eod How it is said aright that the church cannot erre eod How the Church is knowne 211. What is meant by the militant and Triumphant 213. Who is the true head of the true Church eo How the Church is vnspotted eo How the Church receiued not hir first preaching 214. How the Church is hid eo How it is not aboue the word of God 215 How it hath no authority to reforme the Scriptures eod How the Church moued Augustine to beleeue 216. How the Church is our mother eod How the Church is visible 217 Marks wherby the church is known eo Of the church of Antichrist the Pope eo Of the vniuersall Church 218. Circumcision What it doth represent eod what was meant by circumcision 219. How it is the signe of the couenant 220. Why Christ was circumcised eod Why it was marked in the members of generation eod How the Iews circumcise their chil 221 How the Aegyptians circumcise theirs eo Cloudes how God did couer himselfe with them 222. How they be called Gods pauilions 223 Cockatrice eggeâ— The meaning thereof eo Colde What it is to be colde 224. Coates of fire What the meaning is 225. Comfortlesse The meaning thereof eod Commaundements of God Impossible eo A reason of the Pelagians answered 227 A prophane example 228. Common how and when all things were common eod Common praier eo Communion Of the receiuing therof eod How it ought to bee receiued in both kindes 229. Receiuing in one kinde disproued eod Bucers opinion of the Commnion bread 223. Concomitantia Deuised of yâ— Papists 234 Concord A definition thereof eod Who is the mother of concord eod A praise of concord eod Concubine how she is taken in holy scripture 235. The difference betweene a wife and a concubine 236. Concupiscence What it is 237. How it is sinne eod Confession When it began 238. Of confession of God and against auricular confession 239. Of. 3. manner of confessions to men 241. A Monks opinion of confession 245. Confirmation What it was 246. Coniuring Of coniuring the Diuell 247. Conscience What conscience is 248. At a seared conscience eod Consecration What it is 249. Contempt how it is desined eo Contention Betweene Paule Barna eod Continencie What continencie is eo Cornelius how he was iustified 250. Corner stone Who is the corner stone 251. Corruption From whence our corruption commeth eod Couetousnesse What it maketh men to do 252. Councels Of a Councell before Christ reuealed eo A councell of the Scribes Phare 253 Of the high Priests and Paresies 254. Of the Scribes Pharesies elders eo Councels held of the Apostles eo Of certeine generall councels 255. How councels may erre 259. Of wicked councels 260. Creta The description of this I le eod Cry What it is to cry vnto the Lord. 261 Co crie from the ends of the earth eod Crosse. How it is not to be worshipped 262. How the crosse was esteemed among the Aegyptians and Romanes eo Of bearing the crosse eod Crowne of golde how it is vnderstood eo The crowne that â—ob speaketh of 264. Crueltie From whence it is deriued eodem Cubite What the measure of a cubite is eodem Cup. The sundry significations therof eo What the Cup of the new Testament signifieth 265. What is meant by the cup of saluation 266. Of the cup of blessing eod Taken for the drinke in the cup. eod By the cup is signified Christs passion 267. How it is taken for the crosse of affliction eod Of the Popes golden cup. eod Curse What it importeth eod Of two manner of curses 268. Of the curse of good men eod The meaning of the place eod What Gods curse is 269. Custome The definition of custome eod Of vicious customes and c. eod How customes must yeld to yâ— truth 270 Customes What customes are 271. Cut off What is meant by cutting off eo D. DAy How they were first called after chaunged 272. What is heere meant by day 273. How good daies are to be esteemed 274. why it was called the day of sweet bread eo What is meant by the day of MaÌ„dian eo Of the day of dome eod Of the obseruing of daies 276. Dagon What Dagon was eo Damnation How it is vnderstood eod Dan. Why yâ— tribe of Dan is left out 277. Daniel Wherefore he set open his windowe eo Wherfore he absteined froÌ„ yâ— kings meat eo Darknesse Of the darknesse of the land of Ievvrie 278. What is meant by darknesse 279. Dauid Of his praise to king Saule by Doeg 280. The cause why Dauid was knowne eo Of Dauids coÌ„mig to Ahimelech the Pr. eo Of Dauids lie to Ahimelech 281. Why the people flocked to him eod How Dauids adultery was punished 282 How Dauid is sayd to be righteous eod How he numbred the people eod Why Dauid and Abraham are first rehearsed 283. Where Dauid laid vp the armour of Goliah eod Daughters of men eod Daughters of Sion eod Dauncing How it is a cursed mirth eod Against dauncing vsed now 284. What daunces are honest what euil eo Dauncing taken in good part 285. The heathniks opinion of dauncing eo Deacons What the deacoÌ„s office was 286. Of the election of Deacons eod How deacons may preach and baptise eo Dead To be dead to yâ— law what it is 287 The dead shall heare how it is vnderstood 288. How
cause of his dissention But to whom it is more right that we should sticke to Clement and Ignatius of which the one was Saint Peters companion and the other was Saint Marke the Euangelists disciple or shall wée better beléeue Chrisostome which was so long a space after the Apostles time Thus farre Erasmus Of foure manner of Apostles Paule an Apostle not of men ¶ There be foure manner of Apostles or Messengers The first which were neither sent of men but by Iesus Christ and God the Father as was Esaie the Prophet and Paule himselfe The second of God but by man as Iosua was ordeined of God but by Moses which was a man The third sort are such as by fauour or monie to get yâ— roome of Ministers The 4. are false Apostles Apostles of whom S. Paule writeth on this wise such false Apostles do fashion them selues as though they were the Apostles of Christ dare saie This saith the Lord whereas the Lord hath not sent them Sir I. Cheeke How we are warned to take heede of false Apostles Such as saie they are Apostles and are not ¶ That is to saie such as bragge that they be sent of God to the ende they maie the easâ—ier beguile the rechlesse and simple sort And are not that is to wit no true Apostles but false teachers sent of themselues and not of God according as the Lord complaineth of the false prophets by his Prophet â—eremie 14. 14. Héere wée sée how Satan is wont to take vppon him the shape of an Angell of light according as Paule saith 2. Cor. 11. 14. After yâ— same manner doe his Ministers also when they vaunt themselues of the name of Apostles as for example Himmineus and Alexander 1. Ti. 1. 20. And also Philogus Hermogenes 2. Tim. 1. 15. and therfore doth Paule the Apostle also commend the â—aith and constancie of the Ephesians in that they gaue no place but rather stoutlie withstood the doctrine of the false Apostles Eph. 1. 15. Marl. vpon the Apoc. fol. 32. Of the Apostles traditions ¶ Looke Tradition AQâ—AR II. THese were heretikes which offered water in the Sacrament in stéede of wine August li. de haerel ARCHBISHOP How this name is approued POlidore Virgil. li. 4. de mâ—entoribus rerum cap. 12. saith that Clement in his booke intituled Compendiarum christiana religionis testifieth yâ— the Apostle Peter did in euery Prouince appoint one Archbishop whom all other Bishops of the same Prouencie should obey He saith also that the same Archbishop was called Primas Patriarcha and Metropolitanus In those daies saith Eusebius Iohn the Apostle Euangeliâ—â— whom yâ— Lord loued liued as yet in Asia which did gouerne the Churches there after he was returned out of yâ— I le from banishment after the death of Domitian a little after he saith yâ— he went being desired Ad vicina Gentium loca c. Unto the places of the Gentiles adioining partlie that he might appoint Bishops partlie that he might establish whole Churches partlie that he might by lot choose such into the charge as the holie ghost should assigne So that whether he had the name of Archbishop or no certaine it is that he had the gouernment and direction of the rest I. W. Cipriane speaking of the office of an Archbishop saith thus Neque enim aliunde haeroses aboâ—â—e c. Neither haue heresies or scismes risen of anie other occasion then of that that the Priest of God is not obeied neither one Priest for the time in the Church and one iudge for the time in the stéede of Christ thought vpon to whom if the whole brotherhood would be obedient according to Gods teaching no man would moue anie things against the Colledge of Priests Cornelius being Bishop of Rome and hauing excommunicated certaine notorious wicked men afterward being threatened and ill vsed at their hands Cipriane hearing therof wrote comfortablie vnto him and willed him in anie wise to procéed shewing further what sects and schismes ensueth in anie Prouince or Diocesse whereas the Bishops authoritie is despised For in these words he speaketh not of the vsurped authoritie of the Bishops of Rome ouer all Churches but against the insolencie of some which despising their Metropolitane or Archbishop did with their factiousnesse trouble the Church For hée would haue an Archbishop in euerie Prouince which shoulde beare the chiefe rule ouer the rest of the Clergie and so doe the godliest and best learned expound Cipriane I. W. fol. 354. Cipriane writing to one Florentius Pupianus speaking in his owne behalfe being Bishop of Carthage saith on this sort Vnde scismata c. From whence hath heresies and schismes sprong héeretofore and whereof spring they now but that the Bishop which is one and gouerneth the Church by the presumptuous disdaine of certaine is despised and a man preferred by Gods allowaunce is examined and iudged by vnworthie men For it is the chiefe and principall office of an Archbishop to kéepe vnitie in the Church to confound couetousnesse to redresse heresies schismes factions to sée that Bishoppes and all other of the Clergie which is vnder him to doe their duties c. I. Whitegift fol. 155. Caluine in his Institution saith on this sort that euerie Prouince had among their Bishops an Archbishop and that the Counsell of Nice did appoint Patriarches which should be in order and dignitie aboue Archbishops it was for the preseruation of discipline Therefore for this cause especiallie were those degrées appointed that if anie thing shoulde happen in anie particular Church which could not there be decided it might bée remooued to a Prouinciall Synode from whence there was no Appeale but vnto a generall Counsell This kinde of gouernement some called Hierarchiam an improper name and not vsed in the Scriptures For the spirite of GOD will not haue vs to dreame of Dominion and rule in gouernment of the Church But if omitting the name we shall consider the thing it selfe we shal find that these olde Bishops did not frame anie other kinde of gouernment in the Church from that which the Lord hath prescribed in his word ¶ Caluine héere mistiketh this name Hierarchia but he alloweth the name and authoritie of Patriarchs and Archbishops thinketh the gouernment of the church then vsed not to differ from that which God in his word prescribeth I. W. fol. 417. In the Ecclesiasticall estate we take not awaie the distinction of ordinarie degrées such as by the Scripture be appointed or by the Primatiue Church allowed as Patriarchs or Archbishops Bishops Ministers and Deacons for of these foure we especiall read as chiefe In which foure degrées as we graunt diuersitie of office so we admit the same also diuersitie of dignitie neither denieng that which is due to each degrée neither yet mainteining the ambition of any singular person for as we giue to the Minister place aboue the Deacon to the Bishop aboue
parcels of one selfe same church of which the one is alreadie gone to that dwelling of heauen the other doth follow euerie daie vntil that at the last in the end of the world they shall bee both ioyned together liue euerlastinglie in blisse with Christ our Sauiour Musculus fol. 255. Who is the true head of the true church And he hath made subiect saith the Apostle all things vnder his féete he speaketh of Christ and he hath giuen him to be the head ouer all things to that church which is his bodie the accomplishment of him which fulfilleth all things in all men Againe But let vs saith he follow the turth in loue and in all things grow in him which is the head that is to saie Christ in whome if the whole bodie be ioined and compact together in euerie ioint of aide and reliefe according to the working of euerie part in his proportion it maketh vp the increase of the bodie to the building vp of it selfe by charitie Againe You wiues be subiect vnto your own husbands as to the Lord. For the husband is the wiues head euen as Christ is also the head of the congregation and the same which ministreth saluation to the bodie And in an other place All thinges were created by him and for him and he is before all thinges by him all things haue their béeing and the first begotten of the dead that he might haue the preheminence How the church is vnspot'ed Albeit that Paule doe call the spouse of Christ vnspotted and not beraied with anie wrinkles or moules Yet doth it not followe that the faithfull sinne not as the vnskilfull Anabaptists chatter For then had Iohn bene a liar in writing If we saie we haue no sinne we deceiue our selues and the truth is not in vs. 1. Iohn 1. 8. And where as the same Iohn saith He that is of God sinneth not neither can sinne Iohn 3. 9. And whereas Saint Paule telleth vs that Christs Church is vnblameable The cause is this that although the godlie and the faithfull be sinners and do dailie offend yet notwithstanding their peace maker and bridegrome Iesus Christ laieth not their sinnes to their charge by reason of their wedding garment that is to saie of their beliefe in him Wherefore those that by this and such other like places doe gather with the Pelageans to proue the perfectnes of the church in this life they maie bée disproued without anie trouble c. Marl. vpon the Apoc. fol. 293. How the Church receiued not her first preaching of the Gospell from Rome Eusebius fol. 28. saith that Saint Marke the Euangelist first erected congregations and taught the Gospell at Alexandria Nicephorus saith that S. Marke went preaching ouer all Aegypt Libia and Sireni and Pentapolis the whole countrie of Barbarie in the time of the Emperour Tiberius which was at the least sixe yeares before Peter came to Rome Therefore it cannot be true that the Church receiued from Rome the first preaching of the Gospell How the Church is hidden In Helias time the Church was not knowne vnto men but vnto God onelie for else Helias would not haue said that he ws left alone And this is plaine inough by that which the text hath namelie that God saith Reliqui mihi I haue reserued to me 7000. Marke that he saith God hath reserued to himselfe to his owne knowledge as I doubt not but an hundred yeares agoe God had his 7000. in his proper places though men knew not thereof Bradford It is it saith S. Austen that is sometime darkned and couered with multitude of offences as with a Cloude Sometime in calmenesse of time appeareth quiet frée Somtime is hidden and troubled with waues of tribulations and temtations He bringeth foorth examples that oftentimes the strongest pillers either valiantlie suffered banishment for the faith or were hidden in the world Caluin in his insti 4. li. Chap. 2. Sect. 3. Obiection Where was your church in such and such yeares Aunswere I answere out of my Créede thus I beléeue that there hath bene is and shall be an holie catholike Church My senses cannot shew it and therefore I beléeue it It is not necessarie that we shall from time to time sée the church But we ought to beléeue from time to time that there is an holie church Scripture saith Thou art verilie a hidden God So the church is oftentimes hidden The husband of an hidden condition and the spouse of an hidden condition Christ was in the middest of them and they knew it not The church was in the middest of them and they knew it not c. How the Church is not aboue the word of God Obiection How can a man come to the knowledge of the word of God but as they be taught by the Church Aunswere The Church by premonstration declareth what is the word of God Ergo is the Church aboue the word of God This argument is not good No more then if you would say Iohn Baptist doth shew Christs coÌ„ming to the people Ergo Iohn Baptist is aboue Christ. Or as if I should shew the king to one who knew him not and tell him this is he by and by you shoulde say that I was aboue the king Hemmyng How the Church hath no authoritie to reforme the Scriptures The Scriptures of God hath authoritie to reforme the church but the church hath no authoritie to reforme the Scripture Christ reformed the errours of the church in his time by the Scriptures saieng vnto the Scribes Pharesies Scripâ—â—m est S. Paule reformed the Corinthians in his time foâ—â—â— vsing the holie communion by yâ— scriptures saieng I 〈…〉 you that thing that I receiued of the Lord Iewel against 〈…〉 How the authoritie of the church moued Saint Austen to beleeue in Christ. I would giue no credence saith S. Austen vnto the gospell if the authoritie of the catholike church did not moue me ¶ Gerson the chauncellour of Paris a right excellent famous man in his time doth in his second booke De vita spirituali like a discrete profound learned clarke saie that Saint Austen in this place taketh the Church for the primitiue congregation of those faithfull christen men that heard and sawe Christ and were his record bearers For when ther crept out diuerse sundrie Gospels in the church while the Apostles and Disciples of Christ were yet liuing they that had séene Christ himselfe and had heard his Apostles could testifie which were right and true and which were not Saint Austen before he was conuerted was an heathen man and a Philosopher full of worldlie wisdome vnto whom the preaching of Christ is foolishnesse saith S. Paule 1. Cor. 1. 18. And he disputed with blinde reasons of worldlie wisdome against the christen Neuerthelesse the earnest liuing of the christians according to their doctrine and the constant suffering of persecution and aduersitie for their doctrine sake moued him and
stirred him to beléeue that it was no vaine doctrine but that it must néeds be of God in the it had such power with it For it happeneth that they which will not heare the word at beginning are afterward moued by the holie conuersation of them the beléeue c. Read 1. Pet. 3. 1. 1. Cor. 16. Tin How the church is our Mother Christ is our Father as the Church his sponse is our Mother As all men naturallie haue Adam for their father Eue for their mother so all spirituall men haue Christ for their Father and the church for their mother And as Eue was taken out of Adams side so was the church taken out of Christs side whereout flowed bloud for the satisfaction and purging of our sinnes D. Harpsfield in the booke of Mar. fol. 1791. He shall not haue God to be his Father which acknowledgeth not the church to be his Mother Moreouer without the church saith Saint Austen be the life neuer so well spent it shall not inherit the kingdome of heauen ¶ This is not ment of the Popish Church but of the holie catholike or vniuersall Church which is the communion of Saints the house of God the citie of God the spouse of Christ the piller and staie of the truth out of this Church there is no saluation indeede N. Ridley How the Church is visible The Church is none otherwise visible then Christ was héere on earth that is by no exteriour pompe or showeâ— that setteth hir foorth commonlie and therfore to see hir we must put on such eies as good men put on to see Christ when he walked heere on earth for as Eua was of the same substaunce that Adam was of so was the Church of the same substaunce that Christ was of flesh of his flesh and bone of his bone as Paule saith Ephe. 5. 30. Looke therfore how Christ was visiblie known to be Christ when he was héere on earth that is by considering him after the word of God so is the Church knowen Bradford Markes whereby the Church is knowen The Church saith the Papists hath thrée markes vnitie antiquitie and consent These thrée saith the Aunswere maie be as well in the euill as in the good as well in sinne as in vertue as well in the Diuells church as in Gods Church As for example Idolatrie among the Israelites had all these thrée Chrisostome telleth plainlie that the Church is well knowen tantummodo per Scripturas alonelie by the Scriptures Bradford Master Caluine saith This honour is méete to be giuen to the word of God and to his Sacrraments that wheresoeuer we see the word of God trulie preached and God according to the same trulie worshipped and the Sacraments without superstion administred there we maie without all controuersie conclude the Church of God to be And a little after So much we must estéeme the word of God and his Sacraments that whersouer we may finde them to be there we certainelie know the Church of God to be although in the common life of men manie faults and errours be found Whitegift fol. 81. Of the Church of Antichrist the Pope The tyrannie of the Popes Church sheweth them not to be Christs Church The Church saith S. Hylarie doth threaten with vanishments and imprâ—onments and the compelleth men to beleeue hir which was exiâ—ed and cast into prison She hangeth on the dignitie of their fellowship the which was consecrated by the threatnings of persecutors she causeth priests to flée that was increased by the chasing away of Priests Shée glorieth that she is loued of the world the which could neuer be Christs except the world did hate hir To proue that the spirituall aâ—aiâ— and gorgeous apparrell that is vsed in the Popes Church doth not make the Church S. Barnard saith thus They be the Ministers of Christ but they serue Antichrist They go gorgeouslie araied of our Lords goods vnto whom they giue no honour And of these commeth the decking of harlots that thou seest dailie the game-plaiers disguisings and kings apparrell Of this commeth golde in their bridles in their saddles and in their spurres so that their spurres be brighter theÌ„ the Altars Of this commeth their plenteous wine presses and their full sellers belking from this vnto that Of this commeth their Tonnes of sweete wines Of this bée their bagges so filled For such things as these be wil they be rulers of the Church as Deacons Archdeacons Bishops and Archbishops c. D. Barnes fol. 2 6. Obiection Hath God saith the Papists forsaken his Church a thousand yeares and were all our fathers deceiued before Luther was borne such antiquitie vnitie and vniuersalitie was it al in errour c. Aunswere Was the world deceiued so manie hundred yeares Whie should it not The Lord ordeined that there should come an apostacie and generall fall from the saith of Christ that the world might be seduced with the man of sin whose age began in the Apostles time and shall not vtterlie die till the daie of Christ. Thus the Lord appointed and so let it be for all things are for his glorie Deering Of the vniuersall Church ¶ Looke Vniuersall CIRCVMCISION What circumcision doth represent CIrcumcission representeth the promises of God to Abraham on the one side and that Abraham and his séede should circumcise and cut of the lusts of their flesh on the other side to walke in the waies of the Lord. Tindale fo 6. There be two Circumcisions the one outward made in the flesh by mens hands cutting awaie a round péece of the skinne of the secret members And this Circumcision was not necessarie to saluation after the Gospell was openlie preached after Christs passion but was abrogated and left as indifferent and not necessarie to saluation The other Circumcision was the inward Circumcision by yâ— spirit of God by yâ— which yâ— who le bodie is mortified put away cléerelie by the spirit by faith in Christ. And this Circumcision is necessarie to saluation L. Ridley Circumcision is nothing of it self it signifieth yâ— blessed séede in which al nations are blessed And it signifieth yâ— circumcision of the hart which consisteth in yâ— spirit not in yâ— flesh D. Heynes The Nazares did contend no Nation to appertaine to the Church of God vnlesse they were circumcised Paule Barnabas said that all as well Gentiles as Iewes if they beléeue in Christ should be saued without circumcision D. Heynes Circumcision was the holie action whereby the flesh of the fore-skinne was cut awaie for a signe of the couenaunt that God made with men Or to describe it more largelie Circumcision was a marke in the priuie members of men betokening the eternall Couenaunt of God and was ordeined by God himselfe to testifie his good will towards them that were circumcised to warne them of regeneration and cleannesse and to make difference betwixt the confederates of God and other people or nations Bullinger fol. 355. What
scholers say that these keyes be nothing els but an authoritie giuen to the Priests whereby they giue sentence that heauen must be opened to this man and shut vnto the other so that heauen is opened shut at the sentence of the Priest Saint Hierome is against Dunce whose words be these I shall giue thée the keyes of heauen c. This place saith Saint Hierome the Bishops Priests not vnderstanding haue vsurped vnto themselues somewhat of the Pharesies pride so that they thinke they may condemne innocents and loose them that be guiltie when afore God not the sentence of the priest but the life of the guiltie is regarded c. ¶ Héere you haue plainly that the sentence of the Priest is not looked vpon nor able to loose a sinner afore God Marke also that S. Hierom saith You vnderstand not this place D. Bar. fol. 257. How the Priests be but the key bearers The keye saith Chrisostome vpon Math. chapter 23. is the word of the knowledge of the Scriptures by which the gate of truth is opened vnto men And the key bearers are the priests to whome is committed the worde of teaching and interpreting the Scriptures Bullinger Of the keye of Dauid or keyes of the Church Which hath the keye of Dauid ¶ That is to say full power ouer the throne of Dauid that is to wit ouer the Church For the Metaphore of keyes not onely in the Scripture but also by the custome of men betokeneth the ful authoritie and ordering of a kingdome or a citie or a house Such as loseph had in the Realme of Pharao King of Aegypt and Eliakim in the house of the King of Iuda according as it is sayd I will laye the Keye of Dauids house vppon his shoulder hée shall open and no man shall shutte and hée shall shutte and no man shall open Esay 22. 22. Euen so CHRIST our Lorde béeing of the seede of Dauid according to the flesh hath all power in the kingdome of the heauenly father For looke whom the father hath foreordeined vnto saluation them receiueth Christ into his â—locke that is to say into his Church and thrusteth the rest out of the dores he openeth yâ— vnderstanding of his seruants yâ— they may be inlightened vnderstand the scriptures the rest he blindeth by his secret howbeit rightful Iustice. Whervpon he saith All things are deliuered me by my father Math. 11. 27. And againe All power is giuen vnto me both in Heauen and in Earth Math. 28. 18. And the Angell saide to Maâ—y The Lord will giue him the â—eate of his father Dauid and he shal reigne ouer the house of Iacob for euer and of his reigne there shall be no ende Luke 1. 32. To him alone therefore doeth it pertaine to rule the Church whereof he is head which thing he doth euen now by the seruice of his ministers to whom hee hath therefore promised the Keyes of the heauenly Kingdome to the intent they should set open the way for the godly vnto heauen and shut the vnbeléeuers out of heauen by the preaching of the Gospel Marl. vpon the Apoc. fol. 60. To whom the Keye of the Bottomelesse Pit was giuen And vnto him was giuen the keye of the bottomelesse Pit ¶ A keye is a token of power or authoritie and publike administration receiued Iohn therefore meaneth that God in his wrath hath giuen power to Heretikes and deceiuers to thrust their diuelish opinions into the Church Thou séest openly héere lyke as in many other places of the Scripture how it happeneth not but by Gods prouidence that errours and vntruths are brought in to deceiue men withall wherevnto also hée giueth such force effectuall working that they go for good payment as I said a little before Therefore we sée héere how power is giuen to deceiuers and heretikes to set their errours openly abroad and to seduce fonde men by vaine Philosophie the doctrine of whom is rightly lykened to a bottomelesse pitte For looke as no man is able to gage the ground of a bottomelesse pit euen so the more a man followeth the doctrine of heretikes so much the lesse substauncialnesse and proofe shall hée finde And in this place wee sée the Bishop of Romes Keyes which he boasteth off so greatly Marl. vpon the Apoc. fol. 126. How the Popish Prelates haue not the keyes of heauen but of hell As touching the authoritie of the keyes censours no Christian man ought to estéeme Satan whom men call the Pope and his vniust censours more then the hissing of a Serpent or the blast of Lucifer Also that no man ought to trust or put confidence in the false Indulgences of couetous Priests which Indulgences doe draw away the hope which men ought to repose in God to a sort of sinfull men and doe robbe the poore of such almes as is giuen to them such Priests be manifest betrayers of Christ and of his whole Church and be Satans owne stewards to be guilâ— Christian soules by their hypocrisie and fained pardons Also forsomuch as those Prelates and Cleargie men liue so execrable a life contrarie to the Gospell of Christ and example of his Apostles and teach not truly the Gospell but onely lyes and the traditions of wicked and sinfull men It appeareth most manifestly that they haue not the keyes of the Kingdome of heauen but rather the keyes of hell And they may bée right well assured that God neuer gaue vnto them authoritie to make and establish so many ceremonies traditions which be contrary to the libertie of the Gospell and are blockes in Christian mens wayes that they can neither know nor obserue the same his Gospell in libertie of conscience and so attaine a ready way vnto heauen Booke of Mart. fol. 651. KEEPE What it is to keepe the saiengs of Christ. HE that loueth not me kéepeth not my saiengs ¶ To kéepe the saiengs of Christ is nothing els but to beléeue that the same is true and wholesome and also to cleaâ—e vnto the same with our whole heart euen as we may gather by the Scripture Heare O Israel the Ordinaunces and the Lawes which I propose vnto you this day that ye may learne them and take heede to obserue them If by kéeping the Commaundements of God ye vnderstand the fulfilling of them no man shall keepe them but iâ— yâ— vnderstand for seeking to fulfill them then all the godly kéepe them For he cannot choose but giue himselfe to the keeping of the Commaundements of God which truly knoweth the same to be of God Contrary not to kéepe the Lordes saiengs is to reiect the doctrine of Christ and to contemne his commaundements which all the wicked are wont to doe Marl. vpon Iohn fol. 495. How this place following is vnderstood I haue sinned what shall I doe vnto thée O thou kéeper of men ¶ Some men expound this as though lob should dispute against God saieng I can doe none other but
the Saints washed their garments in the bloud of the Lambe The Pardons teache men to washe their garmentes in the bloude of Saints Leo Bishoppe of Rome writeth notablye well to the Padestines against these Sacriâ—edges Although sayth hée the death of manye Saintes hath béene precious in the â—ight of the Lorde yet the killing of no innocent hath béene the perpetuation of the worlde The righteous receiued but gaue no Crownes and out of the valyauntnesse of the faythfull are graue examples of patience not giftes of righteousnesse for their deathe it were euerye one singular to themselues and none of them did by his ende paye the debt of an other for as much as there is one Lord Christ in whom all are crucified all are dead buried and raised vp againe Which sentence as it was worthy to bée remembred he repeated in an other place Saint Austen speaketh no lesse fitlye to the same effect Though fayth hee wee bye bretheren for bretheren yet the bloud of no Martyrs is shedde for the forgiuenesse of sinnes Which thing Christ hath done for vs that wée shoulde followe him but hath giuen vs a thing to reioyce vppon Againe in an other place As onely the sonne of GOD was made the sonne of man to make vs with him the sonnes of GOD So hée alone for vs hath taken vppon him punishment without euill deserninges that wée by him might without good deseruings obteine grace not due vnto vs. Caluine is his Institu 3. 〈…〉 chap. 5. Sect. 2. and. 3. Pardons are not knowne vnto vs by the authoritie of the Scriptures but by the authoritie of the Church of Rome and of the Popes which is greater then the authoritie of the Scriptures O blasphemous mouth so to saye I. N. Thus I aunswere It cannot well appeare from whom Pardons first begunne Amonge the olde Doctoure and Fathers of the Church there was either no talke at all or very little talke of Purgatorie But as long as Purgatorye was not cared for there was no man that sought for Pardons for the whole price of Pardons hangeth vppon Purgatorye take awaye Purgatoryeâ— and what shall wée néede of Pardons Pardons beganne when folkes were afraide of the paines of Purgatorie I. N. There is nothing in the Scripture lesse opened or wherof the olds learned fathers haue lesse written then Pardons Of Pardons there is no mention Alphe de Castro in his 8. booke or Pardons ¶ Looke Purgatorie PASSEOVER How the Lambe was called the passeouer FOr it is the Lords passeouer ¶ The 〈…〉 was called the passeouer that the very name it selfe should kéepe in memorie what was signified thereby which phrase and manner of speaking the Scripture vseth often calling the signe by the name of the thing that is signified As Gen. 16. b. T. M. ¶ The Lambe was not the passeouer but signified it As the Sacraments are not the thing it selfe which they do represent but signifie it Geneua ¶ This was the passeouer of the Iewes but our paschall Lambe is Christ as witnesseth Saint Paule 1. Coâ— 5. 7. The Bible note What the passeouer was The passeouer was an holy action ordeined by God in the killing eating of a Lambe partly to the end that the Church might kéepe in memorie the benefit which God did for them in the land of Aegypt to be a testimonie of Gods good will towards the faithfull to be a tipe of Christ and partâ—ye also togather all the pâ—r takers thereof into the fellowship of one body and to put them in minde to be thankfull and innocent Bullinger fol. 362. And they â—â—ue the passouer ¶ The Scripture vseth in sundrie places to call the Lambe the passeouer which was but the signe of the passeouer Because in all Sacraments yâ— signes haue the names of the things signified How this place following is vnderstood There was no passeouer holden like that which Iosias held from the dayes of the Iudges that iudged Israel nor in all the dayes of the kings of Israel and the kings of Iuda ¶ This is onelâ— spoken in the respect of the multitude zeale of the people â—â—ith the great preparation not because the passeouer was not all thâ—â— time celebrated D. Whitegift fol. 9. Of the passeouer offering of the cleane and vncleane If a man be cleane and not let in a iourney and yet was negligent to offer passeouer the same soule shal perish from his people c. ¶ In like manner it is with vs in our spirituall Easter or passeouer whosoeuer doth not reuerently beléeue the redemption of mankinde which was throughly finished in the true lambe Christ and amendeth not his life nor turneth from vice to vertue in the time of this mortall lyfe shall not belong vnto the glorie of the resurrection which shall be giuen to theâ— true worshippers of Christ but shal be rooted out from the companie of the Saints T. M. PASSION What a passion is WHatsoeuer moueth the minde in an vngodly desire is called a passion as malice rancour ire enuie ambition couetousnesse lecherie pride hatred studie of praise studie of enuieng and such other which stirre akd moue the minde out of his naturall rest to loue or to hate without reason measure As when a body suffereth any torment we say we be in a passion So wheÌ„ our minde suffreth any such inordinate desire we haue the mindes passion And euery such motion of minde out of his due course is called a passion Lupset What is now the passions and sufferings of Christ. Now ioye I in my sufferings which I suffer for you fulfill that which is behinde of the passions of Christ in my flesh c. ¶ Passions sufferings of Christ is the passions which we must suffer for his sake for we haue professed and are appointed to suffer with Christ. Iohn 20. 21. As my Father sent mée so send I you Tindale ¶ As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth daily suffer in his members as pertakers of their infirmities therfore a reuenger of their iniuries Geneua PASTOR Who are pastors and Shepheards PAstors or Shepheards are such as being endued with a singular gift know how to féed Christs hungry shéepe with his healthfull word as with most pleasaunt pasture how to heale them that be attainted how to bring backe them yâ— be astray to kéepe away the wolues from the Lords flocke These haue some certeine flocke committed to their charge which is the marke wherby they be discerned from the other afore And concerning these ther be diuerse things written by the Prophets and specially by Ezec. 34. 1. and also by Iohn 10. 11. 21. 15. And in the Act. 20. 28. Marl. vpon the Apoc. fol. 259. Looke Shepheard PATERNIANI What the opinions of these heretikes were PAterniani were heretikes which thought that the neather partes of mans bodie were made not by God but by the
as Filâ—â—s filâ—orum dicuntur etiam filij auorum The sonnes sonnes daughters are also called the sonnes daughters of the grandfather And so she was Abrahams sister because she was his brothers daughter How Abraham did eate Christs bodie When this promise was established to Abraham by the word of God which said In thy séed shal all the nations of the earth be blessed he beléeued which was counted to him for righteousnesse and did both eate his bodie drinke the bloud of Christ through faith beléeuing verelie that Christ should take our nature and spring out of his séede as touching the flesh also that he should suffer death to redéeme vs. And as Christ testifieth he heartelie desired to sée the daie of Christ who sawe it reioiced He sawe it in faith had the daie of Christ that is to saie all those things that shuld chance him plainlie reuealed vnto him albeit he were dead manie hundred yeres before it was actuallie fulfilled reuealed vnto the world by that faith was he saued yet neuer did eate his flesh with his téeth nor neuer beléeued yâ— bread shuld be his bodie wine his bloud And therefore sith he was saued without that faith and the same faith shall saue vs that saued him I thinke we shall also be saued if we eate him spirituallie as he did although we neuer beléeue that the bread is his bodie I. Frith vpon the Lords supper against Moore How Abraham sawe the daie of Christ. ¶ Looke My daie Of the communication betwene Abraham and the glutton The communication that the glutton had with Abraham happened spirituallie for so thought the glutton with himselfe in his torments and such aunswere receiued he in his owne conscience Heming How God tried Abrahams faith Take now thy sonne c. and offer him vp there ¶ Héerein stoode the chiefest point of his temptation séeing he was commanded to offer vp him in whom God had promised to blesse all the nations of the world Geneua How Abraham is said to be a Prophet Deliuer the man his wife againe for he is a Prophet ¶ That is one to whom God reuealeth himselfe familiarlie Geneua ¶ Of the doubting of Abraham Looke Doubt ¶ Of Abrahams riches Looke Lazarus ABSOLVTION How no mortall man can absolue from sinne THeir absolution also iustifieth no man from sinne for with the heart do men beléeue to be iustified with all faith Saint Paule Rom. 10. ver 10. that is through faith beléeuing the promises are we iustified as I haue sufficientlie proued in other places with the scripture Faith saith Saint Paule in the same place commeth by hearing that is to saie by hearing the preacher that is sent from God and preacheth Gods promises Now when they absolue in latine the vnlearned heareth not for how saith Paule 1. Cor. 14. ver 16. when thou blessest in an vnknowne tongue shall the vnlearned saie Amen vnto thy thankes giuing for he wotteth not what thou saist So likewise the laie man wotteth not whether thou loose or binde or whether thou blesse or cursse In like manner it is if the laie vnderstand Latine or though the Priest absolue in English for in his Absolution he rehearseth no promise of Christ but speaketh his owne words saieng I by the authoritie of Peter and Paule absolue and loose thée from all thy sinnes Thou saist so which art but a lieng man and neuer more then now verelie Thou saist I forgiue thée thy sinne and the scripture Iohn the first that Christ onelie forgiueth and taketh awaie the sinnes of the world and Paul Peter and all the Apostles preacheth that all is forgiuen in Christ for Christs sake Gods word onely looseth thou in preaching that mightst loose also els not Tâ—mâ— fo 149. How absolution standeth not in the will of the Priest Gratian saith Voluntas sacerdotis c. The will of the priest can neither further nor hinder but the merite of him that desireth absolution Iewel fol. 138. ABSTINENCE What the abstinence of a Christian man is THe abstinence of a Christian man is to withdrawe himselfe from sin As it is said in Toby how that he taught his sonne from his youth vp to feare God to refraine from sinne And S. Paule exhorteth the Thessalonians from fornication and other sinnes Tindale What difference is betweene fasting and Abstinence True fasting is a religious worke ordeined to testifie our humilitie and to make the flesh the more obedient vnto the spirit that we maie be the quicker to praie to all good workes But Abstinence from this or that meat with opinion of holinesse supersticious it maie easilie make a man but holie it cannot S. Paule saith It is not meat that maketh vs acceptable vnto God 1. Cor. 8. ver 8. Againe It is good to confirme the heart with grace not with meates wherein they that haue walked haue found no profit Heb. 13. Ver. 9. The meate serueth for the bellie the bellie for the meate the Lord will destroie them both 1. Cor. 6. ver 13. And againe The kingdome of God is not meate drinke Rom. 14. ver 17. Likewise Christ saith The thing that entreth into the mouth defileth not the man Maâ— 1â— ver 〈…〉 Héere it is easie to sée that fasting is one thing abstinence from flesh another The Nazaries in the Testament absteined not from flesh yet they fasted Elias 3. Reg. 17. ver 6. was fed with flesh Iohn the Baptist eate yâ— flesh of locâ—stes yet they both fasted Socrates saith that manie Christians in yâ— Lent season did eate fish birds Manie abâ—â—ained vntill 3. of the clock in the afternoone then receiued all kind of meats either fish or flesh wtout difference Likewise Epiphanius saith some eate all kind of birds or fowle absteining onelie from the flesh of foure footed beasts And yet they kept their lent trulie fasted as well as anie others Wherefore abstinence from anie one certeine kinde of meat is not of it selfe a work of religion to please God but onelie a méere positiue policie S. Austine saith Non quaero c. I demaund not what thou eatest but wherein thou hast pleasure And Saint Hierome saith of the Maniches Ieiunant illi c. They fast in déed but their fasting is worse then if they filled their bellies Iewell fol. 15. ABVSES By whom they ought to be reformed THe abuses that he in the Church ought to be corrected by Princes Let euerie soule saith Saint Paule submit himselfe to the higher powers Hezekia destroied the brasen Serpent when he sawe the children of Israel abuse it Iosaphat sent abrode his commission to suppresse and banish all Idolatrie and superstition out of his land Iosia cleansed his land from Idolatrie witchcraft sorceries and all other abuses Ioas destroied the house of Baal brake downe the Altars and corrected manie other abuses within his dominions
rest of the hornes strength of yâ— empire of Rome So yâ— we now sée plainly inough yâ— the people hath not onlie shronke from the obedience of the Emperoâ—r of Rome but also yâ— the Emperours haue no dominioÌ„ in Rome more theÌ„ these 700. years The Bishops haue occupied this place in the stead of yâ— Emperours by the which Bishops chieflie The Emperours power hath béene diminished wherefore we must graunt that they bée right Antichrists B. Ochine The Lord shal not come vnlesse there come first a decaie that the sinfull man be reuealed the childe of perdition which shall bee the aduersarie bée aduaunced aboue all that is called God or godlie c. ¶ No man doubteth but that he doth speake of Antichrist that hée reporteth yâ— he shal be reuealed before the comming of Christ so that the reuealing or opening of Antichrist is the token of these times which doe goe before the comming of the Lord. And héere we maie sée what Barnard saith vppon the Psalme Qui habitat Sermo 6. at the end Now saith hée there is peace with pagans peace with heretikes but we haue not peace with false children Thou hast multiplied people Lord Iesus but thou hast not multiplied gladnesse for there be manie called and few chosen All Christian men and well néere all doe séeke things of their owne and not of Iesus Christ. Yea the verie offices of the dignities of the Church are chaunged into a filthie gaine trafike of darknesse and there is not sought in them the saluation of mens soules but the wast of riches for this they be sworne for this they doe haunt Churches saie Masses sing Psalmes they doe striue shamefullie now a daies for Bishopriks for Abbotshippes for Archdeaconries and other dignities so that the rents of the Churches be wasted in the vse of superfluitie and vanitie There remaineth that the man of sinne the childe of perdition be reuealed the diuell not onelie of the daie but of the noone daie which is not onelie transfigured into an Angell of light but is aduaunced also ouer all that is called God or that is worshipped This saith Barnard wherby it appeareth well inough vnto whoÌ„ he thought that the words of the Apostle should be referred so that no man can charge vs yâ— we be the first that haue referred the same vnto the head of the most corrupt Clergie I meane the Simon of Rome He gathered by yâ— simonie buieng selling couetousnes excesse of the Church-men in his time that the reuelation of Antichrist was at hand Where we must marke by the waie that Barnard did not onlie acknowledge the Antichrist should soone be reuealed but also that he was in the Church els he could not haue bene reuealed if that his comming had bene yet behinde as it is surmised in the Poperie Musculus fol. 451. Proues that the Pope is Antichrist no heathen Prince First S. Paule 2. Thes. 2. speaking purposelie of Antichrist saith expreslie that he shall sit in the Temple of God which is the Church of Christ. And Christ saith Mat. 24. that they must come in his name But it is manifest that the Heathen Emperours did not â—it in this Temple of God therefore Heathen Emperours be not this Antichrist And by the same reason Mahomet is not Antichrist because he sitteth without the Temple of God And so Ottomanus Now the Pope sitteth in the mids of the Temple of God and boasteth himselfe to be God chalenging vnto himselfe such authoritie as is proper onelie vnto God and vsurping such honour as in peculiar vnto God Therefore not in the heathen Emperours but in the Pope is the Prophecie accomplished Againe it is manifest in scripture that Antichrist shuld deceiue the world with false doctrine vnder pretence and colour of true religion and therefore the scriptures so oftentimes warneth men that they be not seduced by him which were néedlesse if anie open professed enimies of Christ shuld be that Antichrist For there is no likelihood that anie heathen man a Iewe or a Turke should deceiue anie multitude of true Christians but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ he is a subtill aduersarie the verie spirit of Antichrist As Saint Iohn also in his Epistle cap. 2. doth testifie It is cléere therefore that Antichrist is no Heathen Emperour which was neuer of the Church nor anie false Prophet that tooke vpon him to teach in the Church The same may be said of Mahomet But that the Pope is most euidentlie Antichrist vpon the words of our Sauiour Christ when he commaunded that he which had no sword should sell his coate and buy one signifieng the great daunger that was at hand Lord said the Apostles héere are two swords These words saith the Romish gloser are the Ciuill and Ecclesiasticall power which remained in Peter and therefore his successors the Pope hath preheminence of both W. Fulke The markes to know Antichrist by Saint Gregorie saith He is Antichrist that shall claime to be called the vniuersall Bishop and shal haue a gard of Priests to tend vpon him Gregorie li. 4. Epist. 38. Sacer. Againe he saith Ego fidenter dico c. I speak it boldlie whosoeuer calleth himselfe the vniuersall Priest or desireth to be so called as doth the Pope in the pride of his heart he is the forerunner of Antichrist Grego li. 4. Againe in the same place he saith The king of pride that is Antichrist is comming to vs and an armie of Priests is prepared which thing is wicked to be spoken S. Barnard saith thus Bestia illa c. That beast that is spoken of in the booke of Reuelation vnto the which beast is giuen a mouth to speake blasphemie and to kéepe warre against the Saints of God is now gotten into Peter chaire as a Lion prepared vnto his praie Bar. epis 125. pag. 311. Antichrist shall cause all religion to be subiect vnto his power Hierom aglasiani The greatest terror and furie of his Empire the greatest woe that he shall worke shall be by the bankes of Tiber. The place of Antichrists raigne Daniel the Prophet describeth the foure Monarchs of the world vnder a similitude of foure Beasts that is to saie the Empire of Babilon which was of the Assirians The Empire of the Persians of the Grecians and of the Romaines And out of the fourth Beast that is to saie out of the head of yâ— Monarch of Rome sprang a little horne that is to saie Antichrist himself who hath so aduaunced his might and power that he hath broken the power both of the other hornes and also the Empire of Rome and hath preuailed against the godly The same thing Paule the Apostle confirmeth saieng Before Antichrist be reuealed and appeare verie strong there must be a daparting or going away that is to say the people must
no robberie to bée equall with God neuerthelesse he made himselfe of no reputation taking on him the shape of a seruant and was found in his apparel as a man c. Héere we sée that forasmuch as he was in the shape of God he was equall with God and inasmuch as he was in the shape of man he was lesse then the father for he made himself of no reputation Thus ye doe sée the sentence they bring foorth is verie true and yet maketh nothing for that purpose they alleadge it But if they list to cauill about this word shape or likenesse of God therefore he was not God for it is one thing to be in the shape and likenesse of GOD and another to bée GOD. To that I aunswere that as he saith he was in the shape of GOD so he saith also that he tooke on him the shape of a seruant and was found as a man And if they will prooue him heereby not to bée God so on the other side I will proue him not to be man because he tooke on him the shape of a seruant and was found as a man and the one is euen as true as the other which if it shuld bée graunted the whole work of our saluation should be of none effect Thus do you sée of what force this argument of theirs is Obiection Christ saith all power is giuen vnto me in heauen earth And againe the Father loueth the sonne hath giuen al things into his hand Thus sée we the Father giueth and the sonne receiueth and greater is he that giueth then he that receiueth wherefore it cannot be that he should be equall and all one God with the Father Aunswere This obiection maie be answered like as the other the Christ was equall with his Father as touching his diuinitie lesse then the Father as concerning his humanitie In the which humanitie he receiued all things of his Father but as touching his diuinitie he created and made all thinges and giueth the selfe same gifts to men that the Father giueth For Saint Iohn saith the world was made by him and as manie as receiued him to them gaue he power to bée the sonnes of God Thus sée we the Scripture which they alleadge serueth nothing for their purpose Obiection S. Paule 1. Cor. 15. 25. saith Then commeth the end when Christ hath deliuered vp the kingdome to God the Father whē he hath put downe all rule all authoritie and power For hée must reigne vntill he put all his enimies vnder his feet For as much then as Christ shall deliuer vp his kingdome to God the Father and shall reigne vntill he put all his enimies vnder his feete néeds it must be graunted that his kingdome shall haue an end whereby it is euident that he is not God Aunswere The kingdome of Christ doth consist in conquering our auncient enimie the diuell vnder whom we were a long time in bondage in that he should die to redeeme the people and so together in one and so to ascend vp on high and to leade awaie captiuitie captiue to sit on the right hand of God to make intercession for vs and last of all to sit in iudgement on all flesh whereof part is alreadie done and the other part is a dooing part to be done For first y◠redemption of man is alreadie done and wrought by his death and passion Againe euen vnto this daie he fighteth in his members against Satan the enimie of God and reigneth as a king in the heartes of them that be his beside this he continuallie maketh intercession for vs. And the last daie he shall as a righteous Iudge reward them that be his with eternall lyfe but the vngodlie with death euerlasting All the which béeing done this kingdome of his shall cease For he shall deliuer it vp vnto his Father so haue an end For it shal be no longer néedfull forasmuch as the saluation of man shall there vs altogether finished and made perfect But doth it nowe followe that although this kingdome of his shall haue an end that then he shall cease to reigne and haue no kingdome By the selfe same reason maie it bée proned that God the Father was without a kingdome all the while y◠this kingdōe of Christ hath continued for Christ saith All power is giuen me of my Father Héere ye sée that the Father gaue all power and authoritie vnto Christ Ergo the Father was without power and authoritie for the time that Christ had it The which I am well assured that no man that is in his right minde will bée content to graunt And beside all this we haue the plaine testimonie of Scripture that the kingdome of Christ is euerlasting For the Angell said Of his Kingdome there shall bée no ende Thus if the Scripture be well weied it maketh nothing at all for their purpose What Christ hath done for vs. Christ is the Sauiour of the world Iohn 4. 42. Christ is the Sauiour Luke 2. 11. Christ died for vs. Rom. 5. 6. Christ died for our sins Rom. 4. 25. Christ bought vs with his bloud 1. Pe. 1. 17. Christ washt vs with his bloud Apo. 1. 5. Christ offered himselfe for vs. Gal. 1. 4. Christ bare our sinnes vpon his back Esay 53. 11. Christ came into the world to saue sinners 1. Tim. 1. 15. Christ came into this world to take awaie our sins 1. Iohn 3. 5. Christ was the price that was giuen for vs and our sins 1. Timo. 2. 6. Christ hath paied our debt for he died for vs. Coll. 2. 14. Christ is our sanctification 1. Cor. 1. 30. Christ is our redemption 1. Cor. 1. 30. Christ is our peace Coll. 2. verse 14. Christ hath pacified the Father of heauen for vs. Rom. 5. 1. Christ is ours and all his 1. Cor. 3. 22. Christ hath deliuered vs from the lawe from the diuel and from hell Coll. 2. 14 The Father of heauen hath forgiuen vs our sinnes for Christs sake or anie other like the same which declare vnto vs the mercie of God ◠Iohn 1. 7. In the booke of Mar. fol. 1110 CHRISTIAN The definition of a Christian. SEE that will expresse the name of a Christian must bée such a man as excelleth through the knowledge of Christ and his doctrine in modestie righteousnesse of minde in constancie of life in vertuous fortitude and in confessing of sincere pietie toward the one and the onely vniuersall God Eusebius fol. 8 The right Christen man consenteth to the lawe that it is righteous and iustifieth God in the lawe For he affirmeth that God is righteous and iust which is the author of the law He beléeueth the promises of God and iustifieth God iudgeing him true and beleeuing that he will fulfill his promises With the lawe he condemneth himselfe and all his déedes and giueth all the praise to God He beléeueth the promises and ascribeth all truth vnto God thus euerie where
foorth For there are diuerse men at this daie and hath beene alwaies which thinke that religion consisteth in often hearing the word of God and in disputing the same at common meeting but our Lorde Iesus Christ pronounceth in Mathew where he saith Whosoeuer therefore heareth of me these words and doth them that true pietie doth not consist in knowledge talking but in the action and conuersation Marl. fol. 148. DOCTOVRS How farre the Doctours ought to be beleeued WE ought to indulge or bring in nothing of our owne head neither to choose that which anie man hath brought in of his owne head or of his owne braine we haue the Apostles for our authors which did not choose of their own braines what they shuld bring in but did faithfully assigne and deliuer vnto nations that which they receiued of the Lord. Therefore if an Angell from heauen should preach anie other Gospell vnto vs wée would pronounce it to be accursed That which hath no authoritie out of the Scriptures or by the Scriptures maie as easilie be contemned as it is proued We doe by good right condemne all new thinges yâ— Christ hath not taught for Christ is the waie vnto the faithfull If Christ therefore hath not that which we doe teach we doe also iudge it execrable Ambrose de vir li. 4. The discussing of our iudgement must be taken onely of the Scripture We haue néede to bring the Scripture for witnesse for our meaning and expositions without these witnesses haue no credit My consent without exception I owe not to anie Father were he neuer so wel learned but only to the canonicall scriptures His reason is this for whereas the Lord hath not spoken who of vs can saie it is this or that Or if he dare saye so how can he proue it I require the voice of the Shepheard reade me this matter out of the Prophets read it me out of the Psalmes read it me out of the Lawe read it out of the Gospell read it out of the Apostles August in Iohn Tract 94. Neither ought we to take the dispensations of all men how catholike so euer or commendable so euer they be as the canonicall Scriptures as though we maie not saue the reuerence that is due vnto such men improue or refuse anie thing of their writings if we finde they meant otherwise then the truth doth allow béeing by the helpe of God found by vs or by other August in Epist. ad Fortuna I am not moued with the authoritie of this Epistle For I doe not take the letters of Ciprian as the canonicall Scriptures but I do trie his writings by the canonical Scriptures and whatsoeuer in them doe agrée with the authoritie of the holie Scriptures I doe receiue it with his commendation and whatsoeuer doth not agrée with Gods worde I doe by his good leaue refuse it August con Cresigramacion li. 2. cap. 32. Trust not me saith S. Austen nor credit my writings as if they were the canonicall Sciptures but whatsoeuer thou findestâ— in the word although thou didst not beléeue it before yet ground thy faith on it now whatsoeuer thou readest of mine vnlesse thou knowe it certeinlie to be true giue thou no certeine assent vnto it August prol li. 3. de Trini Tom. 3. We must be pertakers of other mens saiengs wholy after the manner of Bees for they flie not a like to all floures nor where they sit they crop them not quite awaie but snatching so much as shall suffice for their honâ—eâ— making take their lâ—aue of the rest Euen so wee if waâ—ves wise hauing gotte of other so much as is sounde and agreâ—able vnto truth will leape ouer the rest which rule if we keepâ— in reading and alleadging the Fathers wordes we shall not swâ—rue from our profession the Scripture shall haue the souereigne place and yet the Doctours of the Church shall loose no paâ—te of their due estimation Saint Austen to Saint Hierome saith on this wise I recken not my brother that ye would haue vs so to reade your bookes as if they were written by the Apostles or Prophets DOEG How Doeg was a figure of Antichrist DOeg was a wiâ—ked â—oâ—etous man the kéeper of king Saules Mules who to the satisfieng of his coâ—et 〈…〉 isnesse gaue himselfe to flatterie and to serue the kings turne in all things were it right or wrong insomuch that when hée had falsely accused 〈…〉 that good and godlie Priést vnto the king hée at the k 〈…〉 es commaundement all other reâ—using that wicked déede fell vpon A 〈…〉 melech with the swoorde and slewe both him and all the Priestes of the Lorde to the number of 85. All such cruell and couetous men although sometime they will appeare holie as Doeg did which went to the Eabernacle of common place of praier and was ther occupied as though he had bene an holie man maie bée called Doegs Doeg by interpretation and turning of his name into Latine signifieth Commotâ—â— in English â—ehementlye moued By whom saith Saint Austen is signified Antichrist which with falâ—e signes and fained myracles shall moue all the worlde before the comming of the Lord into iudgement And as Doeg wrought wickednesse for the pleasing of king Saule by whome is signified the Diuell so shall Antichrist moue and stirre the worlde to sâ—nne for the pleasing of the diuell and aduauncing of his kingdome DOGGES Who they be and what is signified thereby A Dogge is counted a vile beast and so vile that in the olde lawe it was forbidden to offer the price the gaine or the â—auntage that was got by the selling of a dog to the building or repairing of the Tabernacle of the Lord. And because dogs be great raueners malicious and enuious beasts therfore the Scribes Pharesies and high Priests of Moses lawe in persecuting of Christ were called dogges Ric. Turnar Giue not that holie things vnto dogges c. ¶ The dogges are those obstinate and indurate which for the blinde zeale of their leauen wherewith they haue sowred both the doctrine also the workes maliciouslie resist the truth and persecute the ministers thereof and are those wolues among which Christ sendeth his shéepe warning them not onelie to be single and pure in their doctrine but also wise and circumspect and to beware of men for they shuld bring them before Iudges kings and slaie them thinking to do God seruice therein That is as Paule to the Romaines testifieth of the Iewes for blinde zeale to their owne false fained righteousnesse persecute the righteousnesse of God Tindale fol. 238. ¶ Declare not the Gospell to the wicked contemners of God whome thou séest left to themselues and forsaken Geneua ¶ This holie thing is Gods word Dogges are they that persecute the word Tindale The meaning of these places following For dogges are come about me ¶ By dogges are vnderstood the tyrannie
chosen But yâ— holie Ghost also appointeth ministers to preach for it is written that the holie Ghost sayde Seperate me Barnabas Saule vnto the worke wherevnto I haue called them And againe sayth Paule Take héede vnto your selues and to all the flocke amongest whome yâ— holy Ghost hath made you ouerseers to rule the congregation of God which he hath purchased with his bloud wherefore it cannot be denied but yâ— the holye Ghost is God The selfe same reason vseth Athanasius against Arrius the chiefe Author of this sect ¶ None hath power to adopt vs to be the children of God but God onelie but by the holie Ghost we are adopted to be the children of God for Paule calleth the holie Ghost the spirit of Adoption and all because we are thereby made the children of God Ergo the holie Ghost is God How the Holy ghost is God proued by the auncient Doctors S. Augustine saith thus Spiritus sanctus est Dâ—us c. The Holie ghost is God Therefore Peter when he saide vnto Ananias thou hast enterprised to lye vnto the Holie ghost he followed readely and tolde him what was the Holie ghost and said Thou hast not lied vnto men but vnto God August cont literas petilia li. 3. cap. 28. This place of Saint Austen is against those that will quarrell and saie that the Godhead of the Holy ghost cannot be proued by expresse words of the Scripture Iewel fol. 91. Nazianzenus saith Dicit aliquis c. Some man will saie it is not written that the Holy ghost is God but I will bring thée forth a whole swarme of authorities whereby it shall appeare that the Godhead of the holie Ghost is plainlie witnessed in the Scripture Unlesse a man will be verie dull and vtterlie voide of the holie Ghost Nazianzenus de spiritu sanctoâ— Didimus in his booke De spiritu far cto which Saint Hierome did translate proueth that the holie Ghost is verie God because he is in manie places at one time which no creature can be For saith he all creatures visible and inuisible be circumscribed inuironed either within one place as corporable and visible things be or with the propertie of their substaâ—nce as Angels and inuisible creatures so that an Angell sayth he cannot be at one time in two places And for as much as the holie Ghost is in manie places at one time therefore saith he the holie Ghost must néeds be God Didâ—mus de spiritu sancto li. 1. The Angell saith Basil which was with Cornelius was not at the same time with Philip. Nor the Angell which spake to Zacharie in the Altar was not the same time in his proper place in heauen but the holie Ghost was at one time in Abacuck and in Daniel in Babilon and with Ieremie in prison and with Ezechiel in Chober whereby he proueth that the hoâ—â—e Ghost is God Basil de spiritu sancto cap. 22. HOLIE VVATER How it was called in the olde time THen the Priest shall take the holie Water c. ¶ Which also is called the water of purification or sprinkling Nu. 19 9. because they that were separated for their vncleannesse wer sprinkled therewith and made cleane In Hebrue it is called the water of sinne because it is made to purge sinne Nu. 8. 7. It is also called holie water because it was ordeined to an holie vse Geneua Of the Popish holie water and vse thereof Pope Alexander ordeined and commaunded all his Priests to make holie water not to be a remembraunce of Christes bloud of our Baptime but to purge men from sinne as his wordes doe testifie in the booke of the Popes decrées Aquam sale conspersam populi benedicemus c. We blesse water sprinkled with salt for yâ— people that they sprinkled therwith may be hallowed and cleansed The which thing we command all Sacrificers or Priests likewise to doe For if the Ashes of a Calfe sprinkled with bloud hallowed and cleansed the people much more water sprinkled with salt and sanctified with good praiers halloweth and cleanseth the people These bée the words of Pope Alexander both vaine and superstitious HOMILIES Bucers iudgement concerning Homilies read in the Church IT is better saith he that where there lackes to expounde the Scriptures vnto the people there should be godlie and learned homilies read vnto them rather then they should haue no exhortation at all in the administration of the Supper And a little after he sayth There be too few homilies and too few pointes of religion taught in them when therefore the Lorde shall blesse this kingdome with some excellent preachers let them be commaunded to make mo homilies of the principall partes of Religion which maie be read to the people by those Pastors that cannot make better themselues Bucer HONOVR What Honour signifieth IN giuing honour goe one before an other ¶ Honour is héere taken not onelye for a certeine outward reuerence whereby we reuerence the dignitie of our neighbour but also for an outward helpe succour and aide whereby we helpe those that stand in néede Pet. Mar. vpon the Rom. fol. 419. What honour is to be giuen to the wife Giuing honour vnto the wife ¶ Erasmus in his Annotations noteth out of Saint Hierome that to giue honour héere is not to bow the knée neither to decke them with golde and pretious stones neither to set them in the vpper seates and highest places which manner we sée most foolishlie vsed in diuerse regions but to absteine from fleshlie lusts for so saith Hierome is honour giuen vnto women if they be not defiled with ouer much wantonnesse and lust The signification of this worde honour doth also extend it selfe to amiable kinde and louing speach to the ministring vnto the wife such things as she needeth as farre foorth as thine abilitie stretcheth Tindale What it is to honour parents Honour thy Father and thy Mother ¶ To honour Father Mother is not onlie to shew obedience vnto them but also to helpe them in their age if they be poore néedie As Ephe. 6. 2. Mar. 7. 10. Math. 15. 4. Rom. 13. 7. T. M. ¶ By the which is meant all that haue authoritie ouer vs. Geneua Of three manner of honours a diuine honour a ciuill honour and an Idoll honour There be manie wordes indifferent to diuerse and contrarie significations as are Adoro Colo Seruio to bowe downe worship to serue and to knéele which when the word following is added as to saie Adoro Deum vel Imaginem vel homâ—em It is soone seene what worship is meant for the Scriptures put neuer any such worde alone but expresse what thing is worshipped or honoured In the former chapter it is writteÌ„ yâ— the king fell downe before Daniel honoured him with a ciuile honour And we are commanded so to honour our parents princes and ministers of yâ— word c. but no wher coÌ„mandeth god but vtterly
another place The Sonne of man is come to saue that which was lost And in Saint Lukes Gospell concerning the conuersion of Zacheus The Sonne of man is come to séeke and to saue that which was lost Therefore it ought to be no discomfort vnto vs to confesse that wée are vtterlye lost séeing thereby that we are assured that wée appertaine vnto Christ who came of purpose to séeke and to saue that which was lost O the wonderfull wisedome power and mercie of GOD shewed vs in CHRIST that euen then when we feele our selues lost we are founde when we sée our selues destroied we are saued when we heare our selues condemned we are iustified onely in beléeuing these words The sonne of man is come to saue that which was lost Let vs therefore with inuincible courage of faith take holde of these generall promises of God and apply them vnto our selues as the poore woman of Canany did and we shall finde it to be true which our Sauiour Christ saith vnto vs There is nothing impossible to him that beléeueth Doct. Fulke LOTTES How they may be vsed lawfully TO speake of lottes how farre foorth they are lawfull is a light question First to vse them for the breaking of sâ—riâ—e as when partners their goods as equally deuided as they can take euery man his part by lotte to auoid all suspition of deceiptfulnesse And as the Apostles in the first of the Actes when they sought another to succéede Iudas the Traitour and two persons were presented then to breake strife and to satisfie all parties did cast lottes whether should be admitted desiring God to temper them and to take whom he knewe most meete séeing they wist not whether to preferre or happely could not all agrée either is lawfull and in all like cases But to abuse them vnto the tempting of God to compell him therewith to vtter things whereof we stand in doubt when we haue no commaundement of him so to doe as these Heathen héere did though God tourned it to his glorye cannot bée but euill Tindale fol. 27. ¶ Which declareth that the matter was in great extremitie and doubt which thing was Gods motion in them for the tryall of the cause and this maye not be done but in matters of great importaunce Geneua LOVE Of the order of Loue. SOme in seeking for an order in loue doe determine by the authoritie of S. Austine that first we must loue God secondly our selues thirdly our neighbours and bretheren and fourthly our owne body and our neighbours But there is nothing in Scripture touching any such order Indéed Christ doth saye that the first Commaundement doth stand in the loue of God but he doth not giue the seconde place to the loue of our selues but vnto the loue of our neighbour where as he saith in Mathew the second is like the first So that there is a double error committed héere by them which doe vncircumspectly and vnadâ—isedly follow Augustine One in that they do recken the loue of our selues amongst the kindes of loue commaunded vs whereas there is no Commaundement touching the same for it is naturally giuen to vs all to loue our selues and that there is no néede to giue any commaundement concerning this manner of loue And whereas the same is corrupted by the sin that dwelleth within vs in our flesh that corruption is not reformed by commaunding vs to loue our selues but by the loue of God of our neighbour and bretheren which is prescribed vnto vs by expresse precepts to reforme the naturall affections of loue in vs and to direct them after a good order wherefore it is not to be feared that he which doth loue God his neighbour and bretheren aright can neglect and cast away himselfe albeit that he doe wholly denie and refuse himselfe and be addicted full and whole to the glorie of God and the saluation of his neighbours The other errour standeth in that they place the loue of our selues next vnto the loue of God whereas Christ doth assigne the second place expressely to the loue of our neighbour Musculus fol. 471. How Loue is the fulfilling of the lawe Paule Rom. 13. affirmeth that loue is the fulfilling of the law and that he which loueth doth of his owne accord all that the law requireth And first Tim. 1. 5. he saith that the loue of a pure heart and good conscience and faith vnfained is the ende fulfilling of the lawe For faith vnfained in Christs bloud causeth thée to loue for Christs sake which loue is the pure loue onely and the onely cause of a good conscience for then is the conscience pure when the eyes looketh to Christ in all hir deedes to doe them for his sake not for hir owne singular aduauntage or any other wicked purpose And Iohn both in his Gospell and also Epistles spoaketh neuer of any other law then to loue one another purely Affirming that we haue God himselfe dwelling in vs and all that God desireth if we loue one another Tindale fol. 36. Againe Loue of hir owne nature bestoweth all that she hath and euen hir owne selfe of that which is loued Thou néedest not to bidde a kinde mother to be louing to hir onely sonne Much lesse spirituall Loue which hath eyes giuen hir of God néedeth mans lawe to teach hir to doe hir dutie And as in the beginning he did put foorth Christ as the cause and Authour of our righteousnesse euen so héere setteth he him foorth as an example to counterfaite that as he hath done to vs euen so should we doe one to another Tindale fol. 49. How we ought to loue God This doe and thou shalt liue ¶ That is to say Loue thy Lord God with all thy soule with all thy strength with all thy minde thy neighbour as thy selfe as who should say if thou doe this or though canst not doe it yet if thou féelest lust therevnto and thy spirit stirreth and mourneth longeth after strength to doe it take a signe euident token thereby that the spirit of life is in thee that thou art elect to life euerlasting by Christs bloud whose gift and purchase is thy faith and that spirit that worketh the will of God in thée whose gifte also are thy déedes or rather the déedes of the spirit of Christ and not thine and whose gifte is the reward of eternall life which followeth good workes Tindale fol. 78. ¶ Ye haue not the loue of God in you ¶ The loue of God is héere taken for the whole féeling of godlinesse For no man can loue God but he must also honour him and must submitte himselfe wholly vnto him euen as where is no loue of God there is no obedience in consideration Moses maketh this the summe of the lawe that we loue God with our whole heart c. Marl. vpon Iohn fol. 181. Why Loue hath the chiefe place aboue Faith and Hope Now abideth Faith Hope Loue but
heauen If a man shuld agrée with them that Christ offred to God bread and wine yet they cannot proue that he killed himselfe in sacrifice vnder bread and wine Also if Christ offered nothing but bread and wine the Priests of the olde lawe did much better in killing of liuing creatures to offer them in sacrifice The Papists cannot tell what to say And when they bring authoritie of Scripture it maketh against and are confuted with their owne saieng as one that is slaine with his owne weapon This is the exposition of the Prechers of Basil. Of the heresie of these heretikes called Melchisedechiani Melchisedechiani were heretiks which honoured Melchisedech and sayd that he was greater then Christ and that he was no man Epiph. heraes 55. MEMORIALL How the Sacrament is a memoriall of Christs death Looke Sacrament MEANE Hovv the meane is best THe counsell that Phoebus gaue to Phaeton his sonne hath neuer hurt any man which is this Medio tutissimus ibis The best way is to tempt the meane or the middest neither to be discouraged in y◠reading of y◠scriptures because of the multitude of the great difficults therein neither yet to be too bolde with the plainenesse of certeine places to take vppon thée to discusse the high and mysticall places thereof kéeping this rule ye shall finde the wordes of the Prophet most true The testimonie of y◠Lord giueth wisdome to all men that be simple and méeke and lowly in heart Ri. Turnar MENANDER Of this mans erronious opinions MEnander a Sorcerer and the Disciple of Symon Magus a Samaritane sayd that he was the great power of God come downe from heauen that the world was made by Angells hée called himselfe a Sauiour he sayd saluation was to be purchased by his Baptime and that such as were therewith baptised should neuer die no not in this world Euse. li. 3. chap. 23. Ireneus li. 1. chap. 21. Epiph. heraes 22. MENE The interpretation of this word SOme do thus diuide it that both the years of the life of the king and also the time of the kings reigne was numbred But this subtiltie séemeth not substantiall Therfore I thinke saith Caluine that this word was added twise for confirmatition as though the Prophet should say y◠the number was now fulfilled For in account it is easie to faile as the prouerb saith Wherfore y◠Balthasar might vnderstand that his life and his kingdome was now at an end God doth affirme that the number is full and perfect as though he should say that there shuld not be added one minute of an houre to the tearme appointed And thus doth Daniel himselfe interpret the same God saith he hath numbred thy kingdome that is God hath appointed determined an ende of thy kingdome so that it must needs come to an ende because the time is accomplished c. Caluine vpon Daniel fol. 89. ¶ This word Mene is doubled not onely to exaggerate the certaintie of the matter but also as some thinke the one to signifie the ende of the King the other the ende of the kingdome The Bible note ¶ This word Mene is twice written for the certaintie of the thing shewing that God had most surely counted Signifieng also that God hath appointed a tearme for all kingdomes and that a miserable ende shall come on all that raise themselues against him Geneua MEN PLEASERS Who they be that please men DOe I now perswade men or God Either doe I séeke to please men ¶ Paule purgeth himselfe from the slaunders of those his enimies that said he sought the peoples fauour by his flattering tongue to the intent he might brag of the multitude of his scholars and so to be praised of men Men in Scripture is taken for sinners These please men that please the wicked wherefore let vs please the godly displease the wicked These please men that teach mens traditions D. H. What it is to be men seruaunts or seruaunts of men Be not men seruaunts ¶ To be men seruaunts or the seruaunts of men héere is to doe anye thing for the fauour of men by which they fall from the fauour of God while they dispising Christ doe hang on men more regard mens precepts and ordinaunces then the institutions of God yea then God himselfe This forbiddeth S. Paule héere and not to deny to be seruaunts vnto our Maisters to whom we be bound according to the common order appointed in Common-wealths to these we are straightlye commaunded in sundry places of the Scripture to be with loue and diligence in all things agréeable to Gods holy word Tindale Men of diuers natures and properties Seneca writeth of one Senesius that he would haue all things that were necessary for seruice excessiue great wherevpon hée was called Senesius the great Plinie writeth of one Crassus that he was neuer perceiued to laugh at any time Socrates was neuer séene either more pensiue either more merry at one time then at another Pomponeus the Poet neuer niesed Antonius was neuer séene spet Theophrast writeth that Peninus liued onely by water Aristotle writeth of a girle being noursed with poyson in hir infancie liued afterward with the same as we doe with meate Albert witnesseth that at Collen in Almayne hée sawe a young woman which from hir youth vsed to picke spiders out the walls where she might sée them and liued with that kinde of meate all hir life time S. Austen in his 4. booke of the Citie of God doth write of a certaine man which he sawe in his time that would shake his eares as an horse doth sometimes one eare sometimes another and sometimes both together though Aristotle be of that opinion that man onely of all other beastes cannot moue his eares Saint Austen saith farther that the same partie without moouing his head or putting too his hande would raise vp all the haires of his head and cast them before his face and likewise cast them behinde againe Plinie in his 7. booke and also Solinus saith that in Aphrike was a Famuly which looking with an euil eye vpon any mans Medowe or vpon the trées would incontinent make them drie and wither away Plinie affirmeth also that in his time nigh vnto Rome ther was a Famuly that would go vpon a great fire not be touched therewith Also he writeth of another Famuly called Marci or Martias that would heale the sting or biting of serpents with onely putting their hands vpon them Swetonus saith that Tiberius béeing sodainly awaked in the night would for a good season sée as well as though there had bene a candell burning by him and after a while sée nothing Curtius writing of Alexander saith that his sweate that came from him rendred a most swéete sent and odor and many other Authors affirme the same MERCES As concerning this Latine word Merces ¶ Looke Reward MERCIE What mercie is and how it
to this word of persecuting The first is touched in Samuel Saule sought or pursued for Dauid euery day but the Lord did not deliuer him into his handes What is it els to séeke a man euery day to slay him but to persecute him continually Of the second we doe read in the same Chapter where he saith But in case he doe hyde him in the earth I will search for him amongst or out of all the thousands of Iuda He meaneth that he will search for Dauid diligently in euery corner and that he will omit nothing touching the persecution of him And Dauid vsed this word properly in the Psalme saieng I will persecute mine enimies and ouertake them I will not returne till they shrinke I will breake them so that they shall not be able to stand they shall fall vnder my féete When he saith I will persecute mine enimies and ouertake them he doth expresse the purpose of them which doe persecute which is bent to this ende to ouertake and catch them whom they doe persecute And whereas he doeth adde I will not returne vntill they doe shrinke it declareth his earnest diligence and desire in the persecution or following And that poynt I will breake them and crush them together that they shall not be able to stand they shall fall vnder my féete expresseth the reuenge which the persecutour entendeth to take vppon him when hée doeth persecute And these bée the partes of full and perfect persecution continually without ceasing to persecute to catch and to reuenge Musculus fol. 516. How some persecution is iust and some wrong If that be the true Church saith Augustin which suffereth persecution not that which doth it so said the Donatist let them aske of the Apostle what church Sara signified when the did persecute hir hand-maid for he saith that the frée woman our mother the heauenly Hierusalem that is to say the true Church of God was figured in that woman which afflicted hir handmayd And a little after Againe I demaunde in case that the good and holy doe persecute none but onely suffer whose saieng suppose they that the same is in the Psalme where we read I will persecute mine enimies and ouertake them and I will not tourne till they shrinke Therefore if we speake and acknowledge the truth that is a wrongfull persecution which the vngodly maketh vpon the Church of Christ and that persecution is iust which the Church of Christ maketh against the vngodly Thus saith Augustine Musculus fol. 518. How the Church doth persecute The Church saith Augustine in the place before doth persecute by louing to reforme and to call men backe from errour and to make them to profite in the truth And it is like the persecution of a louing mother and not of a spitefull stepdame Such I would haue the Church persecution saith Musculus when the rulers of the Church shall in the name of the Church persecute not the innocent but the hurtful more politikely then Church lyke But whereas the false shepheards vnder pretence of heresie and schisme doe persecute not the Goates which they cherish but the true shéepe of Christ which doe follow the voice of their onely shepheard and doe abhorre the voice of straungers with banishment and out-lawe prison wrongfull iudgements snare sword faggot and fire what shall we call it els but the tyranny of Antichrist whereas Augustine sayd that is a wrongfull persecution which the vngodly maketh against the Church of Christ he might well haue added therevnto and that in ten times more wrongfull which the malignant Church worketh against the godly But in his time the Romish Tyranny had not yet so openly set vp hir shamelesse head to practise all kinde of persecutions and publike oppressions of them that would discent from them Musculus fol. 519. Wherefore the true Christians are persecuted Blessed are they that suffer persecution for righteousnesse sake ¶ If the faith of Christ and lawe of God be written in thine heart that is if thou beleeue in Christ to be iustified from sinne or for remission of sinne and consentest in thine heart to the lawe that it is good holy and iust and thy dutie to do it and submittest thy selfe so to do and therevpon goeth forth and testifieth that faith righteousnesse openly vnto the world in word and déede Then will Satan stirre vp his members against thée and thou shalt be persecuted on euery side but bée of good comfort and faint not Call to minde the saieng of Saint Paule 2. Timothy 3. 12. Now all that will lyue godlye in Christ Iesu shall suffer persecution c. Tindale Chrisostome saith Doth the Shéepe persecute the Wolfe at any time No but the Wolfe doth persecute the Shéepe For so Cain persecuted Abel not Abel Cain So Ismael persecuted Isaac not Isaac Ismael so the Iewes persecuted Christ not Christ the Iewes So the Heretikes persecute the Christians and not the Christians the Heretikes Therefore ye shall knowe them by their fruites Againe Chrisostome saith in the same place Whomsoeuer ye sée reioyce in the bloud of persecution he is a Wolfe Iewel fol. 2. Moses saith Ismael plaied or sported with Isaac But Saint Paule saith the same plaieng and sporting was persecution For thus he writeth He that was after the flesh persecuted him that was after the spirit D. Heynes How the Christians in persecution doth multiply The Christians saith S. Austen were bound were imprisoned were beaten wer tormented were burnt and yet wer multiplied c. The miserable ende of certaine cruell persecutors Saule did murder himselfe Achitophel hanged himselfe Iudas did the lyke Sennacherib murdered of his owne sons Herode and Antiochus murdered by lyce Pilate murdered of himselfe Nero murdered of himselfe Dioclesian and Maximianus Emperours deposed themselues Maximinus eaten vp with lyce Maxentius and Pharao both drowned in their owne harnesse PETER Why Peter is called chiefe of the Apostles THey say that Peter was chiefe of the Apostles verely◠as Appelles was called chiefe of Painters for his excellent cunning aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnesse aboue the other But that Peter had anys authoritie or rule ouer his bretheren and fellow Apostles is false contrary to the Scripture Christ forbad it euen the last houre before his Passion and in diuers times before and taught alway the contrary Tindale fo 143. Of Peters confession When Peter had professed the very true confession of Christ that he was the Sonne of God Christ said to him Thou art Peter and vpon this Rocke I will build my Church that is to say vpon the faith whereby thou hast confessed and acknowledged me And that Christ by this Rocke wherevpon he said he would build his Church did vnderstand and meane himselfe Saint Austen doth write in an Homely which he hath written vpon this place where he saith If Christ would haue layed the
man may there choose a conuenient remedie for his disease Basil vpon the first Psal. I. Northbrooke In the word of God is plentie for the strong man to eate there is inough for the childe to sucke There is also milke to drinke wherwith the tender infants of the faithfull be nourished and strong meats wherwith the lustie youth of them that is perfect may receiue the spirituall increasement of holy vertue Fulgentius in his Sermon of the confessours I. Northb. Nothing can deceiue them that search the holy Scriptures for that is the candle whereby the theefe is spied Theophilactus of Lazarus I. N. The Scripture is a flud wherin the little lambe may wade and the great Olyphant may swimme Gregorie in his Epistle to Leonard I. N. The Scriptures are easie to the slaue to the husbandman to the childe and to him that may séeme to be verye simple of vnderstanding Chrisost. in his first Homil. vpon Mat. How Christ and the Church are learned in the Scriptures In the Scriptures we haue learned Christ In the Scriptures we haue learned the Church These Scriptures wée haue commonlye and why doe wee not commonlye retaine both Christ and the Church in them August Epist. 166. Against them that finde fault that the Scriptures be darke The holy spirit hath so nobly and wholesomely tempered the holy Scriptures that he might with the easie places of it serue the greedy hunger of men and with the dark places to take away the loathsomenesse For there is no point almost found in the darknesse of it which is not plainely spoken in some other place Whereby saith Musculus it is manifest inough that if any thing be spoken darkly in some place of the Scriptures the light of it must be sought ought of those places where the matter is more plainly expressed c. Mus. fol. 151. Where things are more plainely vttered in the Scriptures there must we learne how they are to be vnderstood in darke places August li. 83. quest Let vs come saith Chrisostome to the leuell and marke of the holy Scripture which doth expound it selfe And by and by after The sacred Scripture expoundeth himselfe and suffereth not the hearer for to erre Chrisostom in his 2. chap. Gen. Homil. 13. In the Scriptures are all things needfull for our saluation The holy Scriptures béeing inspired from God are sufficient to all instructions of truth Athanasius against the Gentiles Not all things the the Lord Iesus did are written as the Euangelist witnesseth For the Lord both did sayd many things that are not written but these were chosen out to be written which séemed sufficient for the saluation of the vnbeleeuers Augustin to the Bre. in the wildernesse in his 49. treatise vppon Iohn Whatsoeuer is required for our saluation is already conteined in the holy Scriptures He that is ignoraunt shall finde there what he may learne He that is stubburne and a sinner may finde there scourges of the iudgement to come the which he may feare He that is troubled may finde ioyes and promises of euerâ—asting lyfe through the beholding of which he may be stirred to good works Chrisost. in his 19. Homil. vpon Math. Reade the Scriptures wherein ye shall finde fully what is to be followed and what is to be auoided not all thinges that our Lorde Iesus did are written c. As before is sayd Augustine to the brethren in c. For as much as Christ himselfe hath not reuealed these things which of vs will saye they bée these or these For who is there either so vaine or so rash who notwithstanding hée speaketh the truth to whome he lysteth and what he lyâ—teth will affirme without anye testimonie of the Scriptures that these be the things that the Lord would not then open Augustine in the. 96. treatise vpon Iohn If there be anie thing néedfull to be knowne or not to bâ—e knowne we shall learne it by the holy Scriptures if we shall néed to report a falsehood we shal fetch it out from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lacke that ought to be taught or learned we shall also learne it out of the same Scriptures Chrisost. vpon the. 2. of Tim. the 3. chap. Lyke as in a Merchaunts ship are carried diuerse things necessarie for mans lyfe So in the Scriptures are conteined all things néedfull to saluation Lyra vpon the last chap. of the Prouerbs How holy Scripture is to be read Now to the intent that the reading of holy Scripture may be to our profite we must applye our selues to it not onelye thankfully and reuerently but also with great sobernesse and pure affection ioyning prayer therevnto also For God reuealeth his mysteries out of heauen Dan. 2. 18. He giueth vnderstanding to the lyttle ones Psal. 119. 130. according also as Christ teacheth Mat. 12. 25. Notwithstanding for as much as it is not giuen to all men to read holy writ ther is expresse mention made of hearing which ingendereth faith by the effectuall working of yâ— holy Ghost in mens harts for fayth commeth by hearing and hearing by the word of God Rom. 10. 27. Marl. vpon the Apoc. fol. 6. ¶ Looke Search Of the ignoraunce and knowledge of Scriptures Ignoraunce of the Scriptures sayth Saint Hierome is the mother and cause of errours And in an other place he saith the knowledge of the Scriptures is the food of euerlasting life Hierom. in the. 23. of Math. How by the Scriptures all doubts are tried Consider in what daunger they be that haue no care to read the holy Scriptures for by the same Scriptures only the iudgement of this triall must be allowed Origen in his â—0 boo 16. chap. to the Rom. Neuer moue question héereof but onely learne of the holy Scriptures For the onely proues that ye shall there finde are sufficient to proue the Godhead of the holy God We must needes call to witnesse the holy Scriptures for our iudgements and expositions without these witnesses they carrie no credit Origen in his first Homely vpon Ieremy We must read the Scriptures with all dilligence and bée occupied in the lawe of the Lord both day night yâ— we may become perfect exchangers be able rightly to discerne what money is lawfull and what is counterfait Hierom. in his 3. b. and. 5. chap. to the Ephe. I require the voice of the shepheard read me this matter out of the Prophets read me out of the Psalmes read it out of the lawe read it out of the Gospels read it out of the Apostles August in his booke of Pastors the. 14. chap. Neither will I alleadge the Councell of Nice against you nor shall you alleadge the Councell of Arminium against mée By the authoritie of Scriptures let vs weigh matter with matter cause with cause