49. The xiij. Chapter. Of Praiers, and of the intercession of Christ

The xiij. Chapter. Of Praiers, and of the intercession of Christ; wherein is intreated of speaking in a strange toong, of Musicke, and of hymnes.

¹ THe praiers of the godlie, are diuided into two kinds. For some be at set times; as be those which are vsed in a publike congregation, at appointed and prescribed daies; I mean vpon the Lords daie, and [vpon such other daies] as are assigned by the church for publike praiers. Further, it is the dutie of a christian man, to haue houres also appointed euerie daie, wherein he maie praie vnto God: and that thrée times, fiue times, or seuen times in a daie; as his businesse will suffer him. An other kind of those praiers there is, which are called vncerteine; for we vse them so often, as anie present danger vrgeth vs. But Paule saith, ² that he alwaies maketh mention of the Romans in his praiers: and in some bookes is added the aduerbe ⟨…⟩, Euerie where; although some copies haue blotted it out. There were Heretiks, which were called Messalians, of them the Tripartite historie maketh mention: ³ they attributed all things vnto praiers, and that so much, as they did derogate both from the word of God, and also from the sacraments; affirming, that all these things doo nothing profit: but what commoditie soeuer we haue, the same commeth by praiers. And they could not abide to labour with their hands, or to doo anie other thing. If a man had vrged them to worke, they would haue said, that the same should nothing at all profit; séeing we ought to doo nothing but praie. Whereas the apostle neuerthelesse warneth expreslie, ⁴ that He which laboureth not, ought not to eate. He also writeth; that A man ought not to neglect the care of his owne, ⁵ especiallie of his houshold: which fault if anie man commit, he should be taken as one that had renounced his faith.

But passing ouer this superstition, we must attribute verie much vnto praiers; séeing this is the nature of the children of God, ⁶ euen for the most part, to giue themselues vnto praiers; for that is to acknowledge the prouidence of God. For while we beléeue that a man can obteine nothing, which is not giuen him by God, we are oftentimes prouoked to praie humblie for his aid, in such necessities as doo happen. And while we praie, we doo no lesse submit our selues vnto God, than the claie is subiect vnto the potter: for we chéeflie make our praiers, that whatsoeuer we desire, we may haue the same if it be his will. And forsomuch as in praieng, the mind is led awaie from carke and worldlie cares, and is wholie carried vp vnto God; there ought nothing to be more pleasant vnto vs, than to occupie our selues in this kind of studie. And it is to be lamented at this daie, that the maner of praieng is so worne out of vre among Christians; that it is a thing but rarelie vsed, and especiallie in so great a light of the Gospell, and of the holie scriptures. It is no maruell then, though all things doo wax so cold. Certeinlie, ⁷ heat dooth there increase, where the light can not easilie passe through, but is heaten backe againe, and (as they saie) reboundeth to the vpper parts. Wherefore this lower part of the aire, which compasseth the earth, is most hot; bicause the beames of the sunne, which strike vpon the earth, (being not able for the thicknes thereof to perse) doo rebound backe againe, & be in a maner doubled; whereby the heat is stirred vp. In like maner ought it to be in our harts, when the light of Gods word shineth vpon them: for when we haue receiued it, we ought to returne it vnto God, in making praiers vnto him, to performe those things in vs which he hath commanded, & which he hath vouchsafed to reueale vnto vs. ⁸ For when we read the scriptures, God speaketh vnto vs; but when we praie, we speake vnto God. And we ought verie often to vse this dialog, that when we heare in the holie scriptures, that God either reuealeth himselfe, or commandeth anie things; we againe for our part may desire of him, that those things be not spoken in vaine vnto vs; but may be doone with profit and fruit.

2 We be also taught by Paule, so to order our praiers, that we praie not onelie for our selues; but also for our neighbours. Further, ⁹ when he praieth, that he might haue a prosperous iornie vnto the Romans; he signifieth, that our works should begin with praiers, if we will haue them to haue good successe. But some are feared awaie from calling vpon God, bicause they saie he heareth them not. But they ought to be confirmed, séeing they heare, that Paule was oftentimes let from going vnto Rome; and yet continued he still in the same desire, and vsed to repeat the selfe same praiers. Yea, and in the latter epistle to the Corinthians, ¹⁰ he writeth that he desired no lesse than thrée times to be deliuered from the sting of the flesh: vnto whom yet at the last, answer was made; that it was sufficient for him to haue the grace of God. Wherfore either we be heard at length, or else (if that which we desire be not granted) there is something granted in the stéed thereof, far better and more profitable vnto our saluation. God dooth oftentimes defer our requests, ¹¹ to the end (as Augustine saith in a certeine homilie) that we may learne to desire great things with great feruentnesse.

Others are called awaie from praiers, bicause they thus determine with themselues; Although I desire not these things, yet God will doo that, which shall séeme good vnto him: neither can his will be altered by my praiers. But these men vnderstand not, that God, before he granteth anie good thing vnto his elect, is woont excéedinglie to kindle their minds, with a desire to obteine those things. ¹² Further, when he will doo anie thing, he stirreth vp those that are his, to desire that, which otherwise he would haue doone; to the intent that for honour sake, he might attribute the same vnto their praiers. This is also another cause: for that Gods benefits are then the more acceptable, when they are craued and desired. Moreouer, in praieng, our minds are more ioined vnto God. Yea, and these vowes and holie desires séeme to be nothing else, but ladders and degrées whereby we ascend vp vnto God. Neither doo the godlie doubtlesse, while they praie, thinke that by their praiers they deserue those things, which they praie for. ¹³ Why then (wilt thou saie) are praiers made? I answer that they be as certeine waies and spaces, whereby we come vnto that, which we earnestlie desire. Wherefore GOD will grant vnto vs those things, which shall séeme to him profitable and conuenient, but yet he hath decréed to giue them by these degrées: not that praiers are the causes of his benefits, but bicause they be as it were a waie, wherby we must atteine to those things.

¹⁴ If thou wilt go vnto a riuer, thou must go that waie which leadeth thither; whereas neuerthelesse, that is not the cause whereby thou commest to the riuer: for if thou lacke powers of the mind, and strength of the bodie, thou goest thither in vaine. ¹⁵ And when a Schoolemaister goeth to the Schoole, he must ascend by staiers; when as neuerthelesse the staiers are no cause vnto him that he commeth: for the finall cause of his going is to teach; and the efficient cause is the powers of the mind, and the strength of the bodie. After the selfe-same maner must we iudge of praiers. But if thou shalt saie; But cannot GOD giue those things that he will, euen without praiers? Yes verelie he can, and oftentimes he dooth it. ¹⁶ Neither will he be ouer-curiouslie praied vnto, as tyrants vse; as though he may not be intreated without our faire spéeches: neither will he be praied for his owne cause, but for ours. For if anie man might be long and much conuersant with a man indued with vertues and knowledge, there is no doubt, but that he should become the better, and also the learneder. But how much more and excellenter a thing is it, to be conuersant and to talke with the most excellent God? The philosophers doo thinke, that it is a great perfection of man, for to knowe himselfe; next, to vnderstand what is wanting to himselfe; lastlie, to knowe that God is the chéefe and onelie good that is to be wished for, and of whom all things must be desired. Wherefore God commanded praiers, as a certeine meane, wherby we should atteine to those things, which we desire. So then, they are fond and foolish, which saie; If God haue predestinated me to saluation, he will giue me the same, euen without praiers: for God hath, togither with the end, predestinated also the meanes, whereby we must prepare our selues to the same. And finallie we praie, not, in anie case, to the intent we may change God; which thing we should attempt in vaine, séeing he is immutable: but rather, that we our selues should be changed; forsomuch as in praieng, we are made capable of the benefits of God.

How God saith that he will not giue that which he will giue; and so contrariewise.

3 But the Lord saith in the tenth of Iudges; ¹⁷ that he will not be a helpe vnto the Israelites: when as afterward notwithstanding he did helpe them. Did God lie? No, in no wise. But the repentance of the people was not as yet come to that passe, that he would haue had it. In such state and condition as they were then in, he said he would not be a helpe vnto them: for God knoweth the moments of times. ¹⁸ So dooth the physician vse to handle a sicke man, when he desireth wine in the heate and feruentnes of his ague; I will giue none (saith he) not bicause he will neuer giue him anie; but for that he knoweth when it will be profitable for him to giue it. Againe, the sicke man desireth a medicine; the physician denieth it, bicause he will first haue the humors to be ripe, that they may be the more easilie brought foorth. Euen so God dooth now deale with his people. Neither is this a rare forme of speaking in the scriptures. The Lord said vnto Moses; ¹⁹ Suffer that my wrath may be kindled, and I will destroie them at once. This he said, when he was minded neuerthelesse to spare his people; but the praiers of Moses pleased God: therefore he would haue him to be inflamed, and his desire and faith to be increased. In Matthew, the woman of Chanaan cried vnto Christ, but he passed by in silence, as though he heard hir not. Afterward, she being instant in praier, he said; I am not sent, ²⁰ but vnto the lost sheepe of the house of Israel: and when as she ceased not, he called hir dog; It is not good (saith he) to take the bread, and giue it vnto dogs. And yet was he minded, euen at the first, to helpe hir: but first he would haue hir faith to come to light, that it might be knowen by all meanes. And in an other place, vnder the parable of him that asked bread, ²¹ he saith; Vnto whom the goodman of the house, that was within, said: I and my children be laid in bed. And when the other had made earnest suit, by his importunacie, he obteined as manie loaues as he would. So in this place, GOD made answer that he would not helpe; namelie, that people, being in such state as then they were: for euen at that time the repentance of them was not full. God changeth not his purpose, but he would haue men to be changed more and more.

²² 4 Ieremie, in the 18. chapter, saith; If I shall speake euill against anie nation, and that nation shall repent, It shall also repent me of that euill which I said I would doo. And that Ieremie might the more plainlie vnderstand those things which were spoken, he bad him go into the house of the potter, where he sawe the workeman make a vessell of claie, ²³ the which was broken in the hands of him that made it: but the potter fashioned an other vessell of the same claie. So the Lord saith; If they shall repent them, I also will repent me: I now deuise euill for them, but in steed of euill, I will deuise good things. Neither for all this (as I haue said) dooth he change his mind; bicause such threatenings and promises depend vpon the condition which sometimes is changed, whereas God remaineth one, and the same. ²⁴ Of this matter dooth Chrysostome verie well write vpon Genesis, the 25. homilie; The Lord had commanded, ²⁵ that Noah should build the arke, and he threatned, that after a hundred and twentie yéeres, ²⁶ he would vtterlie destroie all mankind with a flood: but when he sawe no amendement in the meane time, he abated twentie of the yéeres, and sent the flood in the hundred yéere; yet was not God altered, but the condition of men was changed.

The same father also vpon Matthew, the 65. homilie, ²⁷ when he interpreteth that saieng; [Verelie I saie vnto you, ye that haue left all things, &c.] he demandeth whether Iudas was not one of those twelue, and whether Iudas shall sit vpon the twelue seats, and iudge the twelue tribes of Israel? Hath Christ therefore changed his mind? No (saith he,) but the same Iudas was changed. The verie which thing we must iudge of the citie of Niniue, ²⁸ and of king Ezechias, whom God had threatned to die: for neither did Niniue perish at that time, neither yet did Ezechias die [at the time prescribed:) bicause both were changed. ²⁹ God pronounced at the beginning, that the feare of men should be vpon the beasts. But the contrarie happeneth: for men doo now feare lions, beares, and tigres; bicause of them they be oftentimes torne in péeces. Which commeth to passe, by reason that the condition of men is changed, and not the counsell of God.

5 Wherefore, ³⁰ those promises of God must be vnderstood according to the state of things, as they presentlie were. So as, when we heare the promises of God, thus ought we to thinke; Either they haue some condition ioined with them, or else they are put absolutelie: further, either they stand in strength for this time onelie, or else they are to be fulfilled hereafter. And as touching that, which belongeth to the conditions of promises and threatenings; it must be diligentlie considered, that some promises be legall, and some euangelicall; ³¹ and what difference there is betwéene them, I haue in an other place taught. Bréeflie, I will now saie, that they be legall promises, which haue a condition annexed; so as the promise is not due, vnlesse the lawe be most perfectlie satisfied. And so those conditions might be called the causes of the rewards, if we could satisfie them: which thing, séeing we are not able to doo, by reason of this corruption and infection of nature, God is not bound to giue the reward. Wherefore, séeing we are not able to fulfill the lawe, as should behooue vs to doo; all the consideration of merit is vtterlie taken awaie: and yet for all that, those promises are not giuen in vaine. For, albeit that through infirmitie we are not able to performe the condition; ³² yet if we flie vnto Christ, and being regenerated, begin a better life, the promises which were legall, are become euangelicall: not that we liuing vnder grace, fulfill those conditions; but bicause they were made perfect by Christ, whose righteousnes is imputed vnto vs. After this maner we are to conceiue of the promises of God.

6 The same respect also must be had of threatenings: ³³ bicause for the most part the condition; namelie, [Vnlesse ye repent] must be added. I said; For the most part, bicause generallie it is not so: as it appéered in Dauid, who repented, and yet suffered that which Nathan threatned him. Also Moses repented, and yet was he not brought into the land of promise. But as touching the condition of repentance, we must not passe it ouer, that the same is not perfect in vs: otherwise, the forgiuenesse of sinnes should be due as a reward to vs. Wherefore we must be sure, that the condition of repenting is euangelicall, and while repentance is found in vs, it is the fruit of faith, and no merit. Of this matter Chrysostome writeth excellentlie well, ³⁴ in his fift homilie vnto the people of Antioch; wherein he comforteth the people as concerning the threatnings of Theodosius. He bringeth a place out of the 18. chapter of Ieremie, ³⁵ and addeth; that The sentence of God is far otherwise than of the princes of this world. For the sentence of a prince, immediatelie after it is once spoken, it is finished, and scarselie may be changed: but the sentence of God, if it haue threatened anie thing, consisteth not in verie hastie destruction; neither yet remaineth it without all hope of intreatie. Naie rather, it may séeme to be a certeine entrance and step to saluation: for by this means God doth oftentimes call men home into the right waie, and maketh them to be saued. And thus farre of conditions.

7 As concerning the time, we must not alwaies expect, that God should straitwaie performe his promises. And if he shall deferre them, we must thus comfort our selues; He hath not yet fulfilled them, howbeit he will doo the same in due time. In the meane while, he will after this maner exercise our faith. It is not seldome, that God séemeth that he would doo nothing lesse, than that which he hath promised and threatened. He promised the kingdome to Dauid: ³⁶ but with what miseries did he first exercise him before he fulfilled his promises? For first he was a poore man, ³⁷ and a shepeheard; after that, being taken into the court, he began to be hated of Saule, ³⁸ and was put in such danger, as it wanted little, but that he had come vnder his power. When our Lord and sauiour Iesus Christ was to be borne of the virgin Marie, the angell promised that he should haue the throne of his father Dauid: ³⁹ and yet, vntill the thirtie yeare of his age, ⁴⁰ he liued in small shew of the world. After that, he was enuied of the high priests, Pharisies and Scribes: and thus was he a great while ill intreated, and at the last he was hanged vpon the crosse. Therefore Esaie doth verie well admonish, ⁴¹ that He which beleeueth, must not be hastie. For God will performe in due time those things which he hath promised: but in the meane time our part is to prescribe nothing vnto him. Paule saith in the 10. ⁴² chapter to the Hebrues; Ye haue need of patience, that doing the will of God, ye may atteine the promise; for yet a little while, and he that is to come, will come, and will not tarie. Now the iust man shall liue by faith. But if anie withdraw himselfe, my soule shall haue no pleasure in him. The verie same thing also must we saie of threatenings: God said, that he would ouerthrowe the Babylonians; ⁴³ yet did they florish and triumph, yea and led the people into captiuitie. Wherefore God would not fulfill his threatnings at that time, yet did he performe the same, when he sawe a time conuenient.

8 These things let vs applie vnto that place. For what said God? I will not helpe: that is, ⁴⁴ not now presentlie; but afterward at a time conuenient I will helpe. Yea and God oftentimes maketh answer, euen to our selues inwardlie in our hart; I will not helpe you: for ye be loden with sinnes. What shall we then doo? Shall we cease to praie? No verelie. Let vs rather followe the Hebrues: they, the sharper answers that God gaue them, the more they increased their repentance, Iohn saith; ⁴⁵ If our hart doo accuse vs, God is greater than our hart. Our hart doth then accuse vs, when we saie vnto our selues; God will not heare by reason of sinnes; God doth more accuse vs, bicause he more séeth vs than we doo our selues. Wherfore Dauid said; ⁴⁶ O Lord cleanse thou me from my secret faults. What remedie is there then? For who is he, ⁴⁷ whose owne hart will not accuse? Let vs conuert our selues vnto Christ. But and if the hart will saie; He will not helpe: let vs saie therevnto; This I may beléeue, if I should haue respect vnto my selfe onelie; but I haue respect vnto the sonne of GOD, who gaue himselfe for me. From thence riseth that confidence which Paule had, when he said; ⁴⁸ Who shall bring accusation against the elect of God? It is God that iustifieth, &c. Wherefore, if God doo not accuse vs, neither in verie déed shall our hart accuse vs, while we haue respect vnto Christ: for now we haue trust vnto Godward, & we shall obteine. And while we be conuerted vnto Christ, not onlie sinne and accusation is abolished; but repentance is also increased.

9 But it is doubted of some, ⁴⁹ whether it be lawfull to desire of God, things that be indifferent: for (as they saie) we be ignorant, whether those things will be profitable or hurtfull vnto vs, which doo aske. And Plato in Al⟨…⟩ibiade 2. saith, ⁵⁰ that It is a difficult thing to define our praiers: and therefore thinketh, that God must be desired onelie in generall and vniuersall termes. Chrysostome vpon the epistle vnto Timothie, the eight homilie; How (saith he) can I knowe that I shall obteine that which I desire? [The answer is,] If thou desire nothing against the will of God, or vnwoorthie of his maiestie; no earthlie thing, no worldlie thing, but altogither spirituall things; and so foorth. The Lord in his praier teacheth, that onlie things spirituall must be desired: for all other things he comprehendeth generallie, saieng; ⁵¹ Giue vs this daie our dailie bread. And in another place he saith; First seeke the kingdome of heauen, ⁵² and these things shall be added vnto you. Howbeit, Augustine in his epistle vnto Proba affirmeth, that this kind of things may also be desired of God: for whatsoeuer things are lawfull for vs to wish, those he saith are also lawfull to be asked. Further, these things God hath not seldome promised, therefore we may craue them also. And herevnto there doo serue examples. ⁵³ For Moses desired victorie against the Amalekites. ⁵⁴ Abraham desired, that Ismael might liue; & he was heard. Paule also desired to be deliuered from affliction. ⁵⁵

But here there be two things which must be considered. ⁵⁶ The first is, that in those things, which be indifferent, we doo not firmelie settle our selues; but let vs perpetuallie refer them to the glorie of God. Further, we must determine to vse them well, if they doo happen. But some man will saie, that séeing we be men, we may be deceiued about the right vse of children: for onelie God knoweth how well or how ill we will vse our children. Moreouer, the nature of man is inconstant, and therefore we may be changed, and may refuse that, which we first desired. Indéed these things be true. But if thou with a faithfull and godlie mind shalt desire issue of God, there is no danger; bicause the successe is put in the hand of God, by whose will all things to come are gouerned. He regardeth not that, which thou desirest; but that, which is most profitable vnto thée. ⁵⁷ And Paule saith; What we may desire, we knowe not; but the spirit helpeth our infirmitie, & by his wisdom correcteth our praiers. Neither must this be past ouer, that sometimes God séemeth not to heare vs, when as neuertheles he then heareth vs most of all: as when Paule praied, ⁵⁸ that the sting of the flesh might depart from him, he heard, that the grace and fauour wherewith God indued him, should be sufficient for him. Therefore, when we make such kind of praiers, we ought to be of this mind; that whatsoeuer shall happen, we may be contented with the iudgement of GOD. And when as Christ saith; ⁵⁹ First seeke ye the kingdome of God, and then other things shall be giuen vnto you: he saith not, that the things not desired shall be giuen. Indéed he will giue them, but he forbiddeth not, but that they should be asked; so that they be the latter part of our requests. Further, he did not there speake of praiers; but he spake onelie of the carefulnesse, studie, and disquietnes had about things fraile and transitorie.

⁶⁰ 10 Moreouer, Christ warneth, that in praieng we should not vse much babling. But we must vnderstand, that he, when he spake these things, forbad not long praiers: for he himselfe continued a whole night praieng on the mountaine; ⁶¹ and before his death he praied abundantlie: ⁶² and he commandeth vs to be euer praieng, and neuer to be wearie. And the better to beate this into our heads, he vsed parables; namelie, of the vniust iudge reuenging the cause of the widowe woman, ⁶³ by reason of hir importunitie: and of the man who being in his bed, ⁶⁴ and would not rise; yet at the last opened the doore vnto his fréend that continuallie knocked, and gaue him so much bread as he was willing to take. Yea, and the Lord himselfe at the length heard the woman of Chanaan, ⁶⁵ that constantlie cried vnto him without ceasing. ⁶⁶ So now it must be considered, that much spéech or babling is then vsed; not when we praie long: but when we multiplie words without faith and the spirit; being persuaded, that we may be heard, through the number of those words. So Helias derided the Baalites, and exhorted them to crie out lowder, whereby they might at the length be heard of their God, being either asléepe, or else otherwise occupied. Wherefore, that is a foolish cogitation: for God heareth vs, not for our words sake, but for his owne goodnes and mercie.

Another cause is, if we will as it were prescribe vnto God, and teach him what things we haue néed of; ⁶⁷ For God knoweth whereof wee haue need, euen before we begin to praie. These two causes being remooued, we may praie so much as we will. ⁶⁸ And how farre foorth our praiers ought to be either long or short, Augustine verie well describeth vnto Proba; The brethren (saith he) in Aegypt haue praiers short, and often vsed, as it were certeine darts cast out of the soules: and that (saith he) least the zeale, which they haue, should wax cold. Therefore he addeth; If we sée our indeuour and feruentnes of praier beginne to wax faint, we must not dull it with continuance; but if so be that our attentiuenesse be chéerefull and readie bent, it must not be left. Brieflie he saith, that praier ought to be much, and the talke little. And those (saith he) are much in praier, who in déed desire things that be necessarie, but with words superfluous: but that praier is much, when our hart being stirred vp, we continuallie persuade him whom we praie vnto. He saith, that we ought to deale more with teares than with words; and with wéeping rather than with speaking: for words are not giuen for anie other vse, but to stirre vp either our selues or others.

11 But séeing it is written, ⁶⁹ that Hanna the mother of Samuel onelie mooued hir lips, but hir voice was not heard: it may be demanded, whether the voice should be vsed in praiers. Nether must the question be vnderstood of publike praiers, but of priuate praiers: ⁷⁰ for of publike praiers there can be no doubt. Héerevnto we answer, that there is no néed of the voice, when we praie vnto God priuatelie and apart: bicause God heareth and beholdeth the mind, and the hart. Howbeit, the voice otherwhile is vsed, not without fruit; bicause manie times we wax faint in praiers, and the mind it selfe is heuie: wherevpon the voice being vsed, it stirreth vs vp, and after a sort refresheth vs. Moreouer, it sometimes happeneth, that when we praie vehementlie; and with great indeuour, and be wholie fixed therein: there breaketh out spéech, euen before we be aware, which cannot chuse but be acceptable to God. Hanna kept not hir deuotions secret, as if she had desired some shamefull and vnhonest thing of God: which thing the Ethniks haue sometimes doone. Wherevpon Seneca, in his tenth epistle to Lucillius saith, that Athenedorus was woont to saie, that he had profited verie much, which desireth nothing of God; ⁷¹ but that he dare openlie professe in sight of the world. And as concerning the setling and ordering of our bodie while we be praieng, it must be vnderstood; that God regardeth not with what fashion of our bodie we praie. Yet, if so be that some decent and modest gesture of the members of our bodie (procéeding not of hypocrisie, but the affect of faith) doo accompanie our praiers, he dooth not altogither despise the same.

We must speciallie praie with the hart and with the mind: ⁷² which thing they doo not, that honour God with their lips, but haue their hart farre from him. Wherefore the Schoole-men doo fowlie erre, which affirme, that in our praiers it is not necessarie (as they terme it) to haue an actuall attention; ⁷³ but that it is sufficient to vse (as they speake) a vertuall attention. Bicause (saie they) our hart is not in our owne power; Therefore it sufficeth, if we at the beginning determine to praie vnto God. Whereas they saie, that our hart is not in our owne power; we are content to agrée therevnto: but on the other side, they must grant, that if our mind be wandring and astraie in time of praier, it cannot be doone without sinne. Now then let them not excuse this fault, neither let them affirme, that such praiers please God. For we would not so presume to speake vnto a prince, being a man, that our mind should not be setled vpon him: how much lesse ought God (who is more excellent than all princes) be called vpon after this manner. Chrysostome, in the 29. homilie vpon Genesies thus writeth; If our mind be astraie, we receiue no commoditie by praiers, but rather a greater danmation. Wherefore, euen as all the godlie sort haue praied attentiuelie, and from their inward hart; so ought we also to praie, if we will be heard. For these examples are therefore set foorth to vs, that we should imitate them.

12 Besides this, it is written of the godlie men, ⁷⁴ that they called vpon God on their knées, and with their hands stretched out: not that the verie worshipping of God dooth chéeflie consist in outward things; which neuerthelesse are of strength to stir vp mens minds, that they may giue due honours vnto God. Yea, & those things doo not a little inuite those which stand by, to powre out their praiers before God. ⁷⁵ In bowing of our knées, we testifie our subiection towards God; the which is simple and absolute, without anie exception. When we stretch out our hands towards heauen, we shew that we must expect for helpe, and for euerie good thing from God onelie, and not else where. This gesture also perteineth vnto them that yéeld themselues subiect: for they, which yeeld themselues vnto mightie men, are accustomed to stretch forth their hands vnto them. Therefore Paule, in the first to Timothie, the second chapter saith; ⁷⁶ I will that men in euerie place lift vp pure hands, without wrath or doubting, &c. For if anie man direct his outward gestures vnto GOD, but haue his mind far separated from him; he shalbe accounted no true worshipper of God, but an hypocrite. Yet notwithstanding we must not thinke, that God dooth contemne the praiers of them that sit, stand or lie; so that they procéed of faith. Howbeit, those gestures which are spoken of in the scriptures, and were vsed of holie men, doo verie well agrée with publike praiers, and are not to be numbred among superstitious actions.

13 And as touching the place it selfe, the Hebrue interpretours doo saie, that the ladder shewed vnto Iacob was a prophesie of the house of praier, and of the temple to come; ⁷⁷ for where the Lord (saie they) appéereth, and the heauens are opened, and angels ascend and descend togither, there doo we praie commodiouslie: for our praiers are easilie caried from thence vnto God. And that this is here signified, they prooue it by the words following: for Iacob said; This is no other thing than the house of God, and the gates of heauen. And there he anointed the stone, ⁷⁸ & began to praie, & vowed a vow to God: wherefore (saie they) the summe that is here intreated of, concerneth the house of God. Which thing we also after a sort will grant vnto them to be true: yet vnder this condition, that our brethren may know, that our church is the true house of God. This dooth Paule teach in the first chapter to Timothie, ⁷⁹ when he saith; That thou maiest knowe, how thou shouldst behaue thy selfe in the house of God, which is the church of the liuing God. And this hath our church of hir spouse Christ, who communicateth all that is his with hir: for he is the verie true house of God. For, ⁸⁰ not without cause he said of himselfe; Destroie this temple, & in three daies I will restore it againe. And Paule vnto the Colossians said of him; that In him dwelleth all fulnes of the godhead bodilie. ⁸¹ Therefore, where so euer Christ is; where so euer we haue respect to him, we praie in a due place. He is to vs the arke, the temple, & house of God, yea the propitiatorie place it self: ⁸² as Paule testifieth to the Romans; Whom he hath appointed to vs a propitiatorie by faith in [his] bloud, &c.

Before Christ, the fathers had a certeine place, by the which Christ himselfe was shadowed, whom it behooued to be of no vncerteine kindred and conuersation; ⁸³ but euen a Iew: and as concerning his bodilie presence, to liue onlie in the circumcision. Wherefore, séeing he is now alreadie come, and that he belongeth vnto all nations: that ceremonie of appointing a certeine place for the vsing of praiers is released. Which thing Christ declared vnto the woman of Samaria, that it would come to passe, when he said vnto hir; ⁸⁴ The time shall come when as the true worshippers shall worship God, neither vpon this mountaine, nor yet in Ierusalem. And Paule in the first epistle to Timothie; ⁸⁵ I will therefore that men euerie-where praie, lifting vp pure hands, being void of wrath and reasoning, without discord. Now then we, hauing Christ with vs, may praie euerie-where; especiallie séeing by our communion with him, we be the temples of God. And this dooth Paule testifie in sundrie places, especiallie in the first to the Corinthians, ⁸⁶ where he saith; You be the temple of God, &c. Wheresoeuer therefore we be, so that we be not diuided from Christ; we may verie well praie with this full trust, wherein we doubt not, but that we be the temple of God. Neither doo we therefore speake these things, as though we condemne the hauing of a certeine place, where godlie congregations may publikelie be had. For this is necessarie, séeing we be men so manie as serue Christ, and haue néed of a bodilie place, if at anie time we are to méet togither.

But we must vnderstand that such places are not so fixed, as though they may not be changed, according as it shall be conuenient for the church; neither yet are they so described and limited for praier, as it should be counted wicked to praie out of them. Doubtlesse we doo greatlie honour and estéeme the godlie méetings at places appointed, and agréed vpon; séeing we vnderstand, that Christ is the rather with vs, when we be ioined togither. ⁸⁷ But vnto the place, wherin was the arke of the couenant, there is no néed for vs to come: for the old ceremonies are taken awaie by the benefit of Christ, and euerie place is open vnto vs for praier. Wherfore, in the first to Timothie, ⁸⁸ the second chapter, it is written; And I will, that men in euerie place lift vp pure hands. ⁸⁹ Yea, and Paule himselfe was heard in the prison, ⁹⁰ and the théefe vpon the crosse: for God contemneth no place, but heareth beléeuers euerie-where.

Howbeit, if we will thoroughlie looke vpon the matter it selfe, the true arke also, which is Christ, is not wanting vnto vs: for in verie déed Paule calleth him our ⟨…⟩, ⁹¹ that is, either our Propitiator, or Place propitiatorie: which thing he alludeth vnto the propitiatorie place of Moses, which was set ouer the arke. While we therefore praie, let vs by faith looke vpon our arke; that is, vnto Christ, who consisteth of the God-head and humanitie. And in that he is God, there is no doubt but he is euerie-where, although that properlie in his bodie he be placed in heauen, or (to speake more rightlie) aboue all heauens: whither also we must ascend with mind and faith, if we will enioie him. Neither ought we in praieng, to haue a respect vnto the west, as the Iewes did; and that by the commandement of the lawe: neither vnto the east, although that manie of the fathers stiffelie affirme, that we should praie towards the east; and among others, Basil indeuoureth to shew the cause of that tradition (as he he calleth it;) namelie, for that we should séeke againe for paradise, which was lost, being placed in the east.

Of the Intercession of Christ.

14 Christ is said to make intercession for vs, ⁹² that we might be the more incouraged. For they which be in great fauor with anie man, their requests are not lightlie denied of him. ⁹³ Wherfore Paule, in the eight to the Romans, maketh mention in what great dignitie Christ is with the father. In which place Ambrose writeth on this wise; He maketh vs certeine and sure, both of the father, and of the sonne. For before, he said that God iustifieth vs: now he saith of the son, that he maketh intercession for vs. ⁹⁴ And a little before he wrote of the holie Ghost, that he with vnspeakable gronings dooth praie for vs. The Greeke Scholies adde; that Christ, when he was vpon the earth, did oftentimes praie for the saluation of mankind: for he said vnto Peter; ⁹⁵ I haue praied for thee, that thy faith should not faile. And as Iohn saith; ⁹⁶ He praied vnto the father, not onelie for them that beleeued, but also for all those, which should beleeue, that hee might sanctifie them. And being nailed on the crosse, he commended to his father, ⁹⁷ euen those which had reuiled him, and put him to death. And we also heare, that he in no wise hath cast awaie that care, which he tooke vpon him in times past, for the preseruation of vs. For now, ⁹⁸ although he reigne in heauen; yet he maketh intercession vnto the father for vs. He thought it not enough to die for vs, but that he would also by his ministerie helpe our saluation.

The Arrians wrested that place, in such sort, as they would thereby shew, that the sonne is lesse than the father; bicause he maketh intercession vnto him. For, to praie and to make supplication, perteineth vnto inferiours; and not to equals. Ambrose maketh answer, and saith; that The apostle maketh him equall with the father: for he saith, that he sitteth at the right hand of the father. Wherefore it can not be gathered by these words, that he is lesse than the father. But héere we happen vpon two things to be noted. ⁹⁹ First, that the persons in the blessed Trinitie, are distinct or seuerall: for if the sonne praie vnto the father, it must néeds be, that the person of the father is one, and the person of the sonne an other; for no man praieth vnto himselfe. Further, this is to be noted; that the father is the fountaine and first beginning of all things, and of the diuine persons also: therefore the sonne deriueth from him vnto vs, whatsoeuer heauenlie gifts and graces we haue. From this iudgment, Chrysostome disagréeth not: for he saith, that Paule had before made the sonne of God equall with the father, when he said, that he sitteth at his right hand.

But in that he is said to praie, that is not to be taken properlie, ¹⁰⁰ as though he maketh supplication vnto the Father: but the scripture (saith he) speaketh in that sort, to shew the good-will of the sonne towards vs. Otherwise trulie he hath all things in his owne hand; and as the father giueth life, euen so dooth the sonne giue life: and as the father raiseth vp the dead, so dooth also the sonne raise vp the dead; wherefore he néedeth to vse no praiers vnto him. And séeing he was able by himselfe to quicken the dead, to redéeme the damned, and to iustifie the wicked; which works are most excellent, and most great: whie can he not also by himselfe, and without praier, bring all other things to passe. Moreouer, he citeth out of the latter epistle to the Corinthians, the fift chapter; ¹⁰¹ We are ambassadors for Christ, as though God did beseech you through vs, we praie you in Christ his steed, ¹⁰² to be reconciled vnto God. Behold (saith he) God is héere said to beséech men; whereas we ought not so much as to thinke, that he is inferior vnto them. But sauing the authoritie of these fathers, ¹⁰³ I would iudge, that the Arrians may be answered an other waie. For I would saie that the sonne praieth vnto God, not as being God, but in that he is man, and a creature.

But the place alledged out of the epistle to the Corinthians is not of anie great force: for Paule expresselie putteth this note of similitude ⟨…⟩, that is, [as though:] neither ment he anie thing else, but that the apostles with great affection procured, and as it were beséeched men to returne vnto God. ¹⁰⁴ Of which words can not be gathered, that God maketh supplication vnto men. The apostls, in the new testament, dealt towards men with a great deale more lenitie, than did the lawe and the prophets in the old testament; where all things are in a maner fraited with threatenings and punishments. And that these words of Paule must be referred vnto the humanitie of Christ, those things which were spoken before doo sufficientlie declare. But Paule had written before, that Christ died, rose againe, and was carried vp into heauen to the right hand of God: all which things agrée not with the diuine nature of Christ. Wherefore it is méet, that that particle also, which followeth, should be referred vnto the humane nature of Christ: as concerning the which, Christ himselfe confesseth himselfe to be inferior to the father: for he saith; The father is greater than I. ¹⁰⁵ And so long as he was vpon the earth, bicause he was a man, he obeied the magistrates, ¹⁰⁶ and his parents: for (as Luke declareth) he was subiect vnto them. And in Esaie he confesseth, that he was annointed by the holie Ghost: ¹⁰⁷ to giue vs to vnderstand, that his humane nature was not onelie lesse than the father, but also lesse than the holie Ghost.

15 Moreouer, it can not be denied, ¹⁰⁸ but that he is our bishop & priest: but the office of a bishop is, both to offer sacrifice, and also to praie for the people. Christ hath offered himselfe vpon the crosse, and when he had performed that ministerie; there remained an other ministerie, which he should perpetuallie exercise; namelie, to make intercession for vs: vnlesse we will peraduenture affirme, that he is no more the bishop of the church. But God himselfe hath promised the contrarie, saieng; ¹⁰⁹ Thou art for euer a priest, after the order of Melchisedech. And yet still, by the priesthood of Christ our sinnes are forgiuen vs, and we are reconciled vnto God; We haue a high priest (as it is written vnto the Hebrues) which hath entred into the most holie place, not made with hands, ¹¹⁰ but hath passed through into heauen it selfe, and which can suffer togither with our infirmities, being tempted in all things like vnto vs. Wherefore we ought with boldnes to come vnto the throne of grace, for there is offered for vs a most acceptable sacrifice.

By the resurrection of Christ, death is vanquished, & also hell. In the kingdome of Christ which he most mightilie exerciseth at the right hand of his father, all things are gouerned. And the praiers, which he continuallie powreth out for vs, are most thankfull and verie acceptable vnto the father. We read also, ¹¹¹ that The holie Ghost dooth make intercession for vs: the verie which thing is héere affirmed of the sonne. If these two intercessions be compared togither, we shall find that the intercession of the sonne, is the cause of the intercession of the holie Ghost. For he promised to go vnto the father, and to send the holie Ghost vnto vs. He stirreth vp our minds to praie feruentlie, with sighings and gronings. Christ maketh intercession vnto the father, bicause he is alwaies at hand with him. Therefore the father is perpetuallie put in mind of the sacrifice by him once offered; and he smelleth the same as a swéet sauour, and thereby is made mercifull vnto vs. ¹¹² And for this cause Christ is called our mediator and aduocate: and his praiers are not onelie acceptable vnto God, but they haue also satisfaction ioined with them. Wherefore, séeing they are both iust and acceptable vnto God, they cannot take anie repulse.

16 Indéed we, so long as we liue here, doo continuallie praie one for another; and that by the prescript of the word of God. ¹¹³ Howbeit, betwéene our praiers, and the praiers of Christ, there is a great difference: for his praiers (as we haue said) haue satisfaction ioined with them; but so haue not ours. For there is none of vs, that can make satisfaction vnto God, either for himselfe, or for another man. But that the saints departed from hence, doo make intercession for vs; we cannot prooue it by anie part of the canonicall scripture: wherefore we ought to haue Christ onelie for our mediator and aduocate. Neither must we admit things vncerteine for certeine. Although I will easilie grant, that the saints in the heauenlie habitation, doo with most feruent desires wish the saluation of the elect; yet dare I not saie, that they praie for them; especiallie séeing the scriptures no where teach anie such thing. ¹¹⁴ And although I would grant this, yet should it not thereof followe, that we ought to call vpon the saints departed: for we are not certeine out of the word of God, that they can heare our praiers. And thus they gréeuouslie offend, both against religion, and against Christ himselfe; which doo appoint to themselues saints for new mediators & aduocates; séeing there is but one mediator betwéene GOD and men; namelie, the man Christ Iesus, who now (as Paule saith) maketh intercession for vs. ¹¹⁵

The same dooth Iohn testifie, saieng; I write vnto you, ¹¹⁶ that ye sinne not: and if we sinne, we haue an aduocate with the father, euen Iesus Christ the iust. Augustine against the epistle of Parmenianus, in the eight chapter, noteth out of these words, that the apostle excluded not himselfe from the rest: for he said not; Ye haue an aduocate: but; we haue an aduocate. For that none is so holie, but that he hath néed of Christ to be a mediatour and aduocate. Further, he saith not; ¹¹⁷ Ye haue not me an intercessor: but; we haue an aduocate Iesus Christ. Augustine in the same place reprooueth Parmenianus, who had else where written; that bishops are mediatours betwéene God and the people: which thing he saith must not be suffered of the faithfull. The same Augustine, in his tenth booke of confessions, the 42. chapter, thus writeth; Whom could I find that might reconcile me vnto thée? Should I haue gon vnto angels? But with what praiers? With what sacraments? And he addeth, ¹¹⁸ that there were manie, who would haue béene reconciled by angels, & were miserablie deceiued: for that an euill angell oftentimes transformeth himself into an angell of light. And if it be not lawfull for vs to praie vnto angels, much lesse is it lawfull for vs to do it vnto dead saints: for in this there is no lesse danger of deceiuing, than in the other. These things writeth Augustine in that place, both godlilie and sincerelie; who neuerthelesse in other places was not so circumspect, in shunning the error of his time.

17 Some affirme, that the saints in the heauenlie countrie doo praie for vs, ¹¹⁹ if they reteine their old charitie towards vs, which they had while they liued here. And here they indeuour to prooue, that the calling vpon them is lawfull. But these men offended two maner of waies. First, bicause, though the saints doo reteine their woonted charitie towards vs; yet it may be doubted, whether they praie for vs. For it may suffice vnto that charitie, that both they wish well and will well vnto vs. For perhaps they be there so certeine of the will of GOD towards vs, as neither they will nor can praie. But if thou wilt saie, that Christ praieth for vs; and therefore the same may be common vnto them, which knowe no more of the will of God, than the onelie sonne, ¹²⁰ which is most néere of all vnto the father: then ought ye to consider, that Christes making intercession for vs vnto the father, is nothing else, but that he is alwaies present with the father, and that by his presence (bicause he was deliuered vnto the death for vs) the mercie of God is most readilie stirred vp towards the elect. But admit that they praie for vs, as our aduersaries will néeds haue it; yet can it not be said, that they ought to be called vpon by vs, séeing we be ignorant, whether they haue sure knowledge of our dooings. Yea and we sée that manie of the fathers doubted verie much of the same. Furthermore, a iust inuocation cannot procéed but of faith: & faith hath no place, where we cannot cleaue to the word of God. But no place can be brought in the scripturs to co~firme this inuocation. Wherefore our aduersaries can gaine nothing by these words of the apostle.

18 Furthermore, ¹²¹ this hath béene also a perpetuall custome of godlie men, that they haue rendered thanks & praise vnto God for his benefits receiued. So did Moses sing a song vnto the Lord for the ouerthrowe of Pharao. ¹²² Euen so afterward did Deborah, for obteining victorie against the enimies. Thirdlie, ¹²³ we haue a song of Hanna. Afterward were set foorth the Psalms of Dauid, ¹²⁴ among the which we read manie that be of this argument. And in the new testament the blessed virgin celebrated the name and praises of God, well-néere after this maner; yea, & she séemeth to haue borrowed some words and sentences out of the song of Hanna: ¹²⁵ for she saith; My soule dooth magnifie the Lord, my spirit hath reioised in God, &c. And Hanna saith; My hart hath reioised in the Lord. Marie said; He that is mightie hath doone great things for me: and Hanna; There is none mightie like our God. Marie said; And holie is his name: Hanna; There is none holie as the Lord is. Marie; He hath put downe the mightie from their seat, and hath exalted the humble, he hath filled the hungrie with good things: Hanna; The weake are girded with strength, and the hungrie are filled with bread. ¹²⁶ To conclude, there be manie things alike in either hymne: and it is no maruell, bicause they intreat of like argument. On the one part, a virgin brought foorth; and on the other part, a barren woman was made fruitfull. This kind of verses are vttered by the spirit of God, and therefore consecrated to the Lord, that they may returne to the originall from whence they sprang.

¹²⁷ Besides this we must vnderstand, that betwéene Poems diuine and humane, this is the difference; that humane Poems doo set foorth the renoume of kings, princes, féelds, cities, regions, castels, women, marriages, and sometime of brute beasts. But diuine Poems doo onlie sing of God, and celebrate him onelie, and doo set foorth songs and praises of him alone. And that not without cause: for him alone it behooueth the godlie to worship with all their mind, with all their hart, and with all their strength. Wherefore godlie yoong men must in anie wise be exhorted chéeflie to celebrate GOD in their verses: for it is not to be feared, that in such an argument they shall want matter. ¹²⁸ But whereas Hanna the mother of Samuel gaue thanks vnto God; ¹²⁹ yet is it said that she praied: bicause these two are most surelie knit togither. And he that giueth thanks for benefits receiued, prouoketh GOD to bestowe benefits vpon him againe: so that the giuing of thanks may iustlie be termed by the name of praiers. ¹³⁰ But the saints giue thanks vnto God through Iesus Christ, bicause euen by him all good things are deriued to vs. And it is méete, that by this verie means they should returne vnto the author: for we, through the infirmitie and weaknes wherewith we are infected, doo pollute the gifts and graces of God, when they are powred vpon vs. Wherefore if they be rendered vnto God, as they be in vs, they become vncleane; but they are purified againe by Christ, and being offered vnto God by him in thanks-giuing; they are become a swéete smelling sauour.

The abuse of foren language.

19 To the intent that the matter may be the more plainelie perceiued, ¹³¹ let vs make a bréefe of those reasons, which the apostle hath brought for ouerthrowing of a strange language in the church. First he writeth, ¹³² that he which speaketh with a [strange] toong, speaketh not vnto men, but to God. Whereby it appéereth, that men are not edified by that kind of spéech; séeing it perteineth not vnto them. Further he saith; He that speketh with toongs, edifieth himself; but he that prophesieth, edifieth all men. Therefore, so much difference as there is betwéene one man and all vniuersallie; so much is the vse of strange toongs inferior vnto prophesieng, which edifieth the whole church. Besides this, he addeth experience; to wit, that what commoditie the church of the Corinthians had receiued by Paule, all this it had by reuelation, by prophesieng, by knowledge, and also by doctrine; which otherwise, the vse of toongs had little or nothing profited. Moreouer, there is a similitude brought in of musicall instruments, and of the trumpet; all which are vnprofitable, as well for bringing of pleasure, as for the vse of wars; vnlesse they make a plaine distinction, and a certeine signification in their musicke.

Furthermore, he that vseth strange toongs, sheweth himselfe to be a barbarian to them that heare him; as if he would not communicate with them such things as he hath in his mind. Also, when he praieth with a strange toong, vndoubtedlie he vseth the gift of the spirit; but yet his mind is void of fruit, séeing there followeth no edifieng of his neighbors: which onlie thing the christian mind, that is wise, must haue respect vnto. Also, he that dooth on this sort, hindereth them that stand by, from confirming and ratifieng those praiers which he openlie maketh, by answering vnto them after the vsuall maner; Amen. And here he bringeth in his owne example, who being able to doo much, & to excell them all in the vse of toongs; yet saith, that he had rather speake fiue words, whose signification should be manifest, than to vtter infinite words in a strange toong, which would not be vnderstood of the hearers. And he affirmeth this to be childish. ¹³³ Which thing God by the prophet Esaie reprooued in his people; bicause, as they had béene children, they vnderstood not those things, which were spoken. And séeing it becommeth all men, to vse such gifts as they are indued with; it is méet for the church of Christ to vse prophesieng, which most beséemeth the faithfull. Lastlie, the benefit of prophesieng is more vniuersallie and largelie giuen, than is the gift of toongs: séeing it is profitable, both vnto the beléeuers and vnbeléeuers; whereas strange language profiteth them that beléeue not; yea & sometimes maketh the beléeuers to be laughed at by them.

20 Moreouer, the holie scriptures teach what we ought to doo in the holie congregation. For in the 102. ¹³⁴ psalme it is written; While the people gather togither in one, they doo declare the name of the Lord in Sion, ¹³⁵ and his praises in Ierusalem. But how can the praises and miracles of the Lord be declared in such sort, as they may be vnderstood, whereas a strange language shall be vsed? And it is written to the Colossians; Let the word of GOD abound plentifullie among you. But if it be not vnderstood, it will be barren, neither will it bring foorth anie fruitfulnesse. The sacraments are ministred, when the church méeteth togither. ¹³⁶ And séeing that in baptisme Christ should be preached; and the name of the father, the sonne, and the holie Ghost celebrated, and the remission of sinnes and articles of faith pronounced: what shall this profit, if it be doone in vnknowen words: and touching the holie supper, ¹³⁷ the Lord said; Doo this in remembrance of me. But in an vnknowen toong, the remembrance is no whit renewed; but rather buried. There is heard a sound, a singing, and a muttering, but there is in a maner nothing of the words perceiued: yea and sometimes there be sermons made so intricate and difficult, that they can be vnderstood but euen of a verie few.

And when as this abuse hath oftentimes béen rebuked in these men, ¹³⁸ it is a world to heare, with how vaine and fond imaginations they defend the same. They saie, that in the old lawe there were manie ceremonies, the signification of which was not vnderstood: & yet notwithstanding they were obserued by the common people and vnlearned men. But they which speake on this sort, must shew to vs, that they haue the word of GOD; wherein it hath béene co~manded, that they should vse a strange toong in holie seruice, when as it might be doone by them in the vulgar spéech; according as the old fathers in the lawe had shewed, ¹³⁹ that such ceremonies were commanded vnto them. Besides, neither is it true, that those ceremonies were vtterlie vnknowen vnto the common people: for they all knew what ment the feast of passeouer, what the pentecost, and what the feast of tabernacles: and they knew some to be peace offerings, and some offerings for sinnes. And finallie, all things which belonged vnto the obseruations of those ceremonies, were deliuered by God vnto the Hebrues, in an vsuall & knowen language. And if there were besides significations hidden in them, vnto the vnderstanding whereof, the common sort did not atteine; that is no let at all vnto vs, who require not of our people all the vnderstanding of the holie scriptures: but we onelie complaine, that they kéepe the scripture so secret from them, as they may not once vnderstand the words.

21 They are woont also, ¹⁴⁰ when the place of Paule is obiected, to faine that the words doo onlie concerne sermons, wherein they saie, that they also vse their mother toong. But the words of that chapter doo most plainelie reprooue them; for there is expresse mention made of those things, in which the people doo answer; Amen: which happeneth not in sermons. The apostle also maketh mention of thanks-giuing, and of diuine praises: wherefore it is manifest that this defense of theirs is vaine. Further, to what purpose had it béene néedfull for him, to giue warning of that, which can neuer fall into anie mans mind, to make a sermon in a strange language? And whereas there be so rare and seldome sermons vsed, and yet continuallie in a maner there is a singing, praieng, and giuing of thanks in the church; it is a woonder why they will not agrée, that the apostle instructeth the church as touching these things. ¹⁴¹ Neither must it be granted them, which they continuallie affirme with open mouth, that in this kind of things the church of Christ hath a libertie: séeing the apostle in the end of the 14. chapter of the 1. to the Corinthians writeth, that these things are commandements of the Lord.

22 There be others among them, which saie, that a strange toong is therfore méet for the scriptures; bicause the common people are as children and infants, who haue néed of milke, and not of strong meat. But by what authoritie will these pleasant men shew vs, that milke is a strange language? This they can neuer find: for the same doctrine, being set foorth somewhat grosselie and rudelie, hath the nature of milke; but being more cunninglie expounded, it may be called strong meat. Also they dare saie, that if laie men should vnderstand all things that be recited in the holie scriptures, they should drinke present poison: for they being otherwise vnlearned, would fall into heresies, and gréeuous schismes. But this opinion of theirs accuseth the whole ancient church, of much want of wisedome: I meane the churches of the Latines, the Gréeks, and the Hebrues; in which the holie seruice was doone, not in a strange language, ¹⁴² but in their owne toong. Yea and at this daie in Illyria, India, and in diuers other countries, among whom the church of Christ is most largelie extended, doo celebrate their holie seruice in their natiue and proper language, and not in a strange toong. Moreouer, God himselfe, according to the opinion of these men, had sinned, who taught the Hebrue nation in all things, touching saluation, no otherwise but in the Hebrue toong. When as the two Seraphims were séene and heard of the prophet Esaie to praise God, ¹⁴³ they vttered out such words as might be vnderstood, ¹⁴⁴ saieng; Holie, holie, holie. And when Christ was borne in Bethlem, the heauenlie hosts were heard to sing with a lowd voice; Glorie be to the highest, in earth peace, good will towards men. And when the angels appéered vnto Ezechiel, ¹⁴⁵ Daniel, Zacharie, and other the prophets; they vsed such toongs as were vnderstood by them. Therefore, if it be true that our aduersaries doo also professe; namelie, that our church dooth imitate the triumphant church, it ought not to vse a strange language among hir owne children.

23 And lesse are they to be heard, which obiect; that a holie thing must not be giuen vnto dogs, ¹⁴⁶ séeing it is a wicked thing, to reckon them for dogs, and hogs, so as they should be vnwoorthie to heare the saiengs of God, they being (through faith and baptisme) numbred among the members of Christ, and haue the holie Ghost, and doo eat the bodie and blood of Christ. It is no part of the pastors of the church of Christ, to kéepe secret the words of God. This dooth the diuell speciallie séeke; to wit, that the words of God may lie hidden, séeing he knoweth, that without them we can neither beléeue, nor yet conuenientlie call vpon the name of God. ¹⁴⁷ Further, they that vnderstand not what they saie, or what they heare; it must néeds be, that they turne their mind an other waie: the which is held as it were with certeine reines, through vnderstanding of those words which it heareth.

¹⁴⁸ I maruell at them which babble, that a good intent (as they speake) of praising God, of giuing thanks, and of praieng, dooth suffice: and that it is not required, that the words, whereby these things are doone, should be knowen vnto them that stand by. This is a pernicious deuise: for it affirmeth onelie a sincere purpose (which we also require) to be sufficient; and it taketh awaie from the people of God, the manifold and sundrie fruits, which the holie spirit is woont to bring foorth, through knowledge of holie words. Neither dooth it make a litle vnto the contumelie of God, ¹⁴⁹ that they which haue accesse vnto him, should speake those things which they vnderstand not; and should manie times imagine far otherwise than they speake. Neither will we willinglie suffer, that anie man should haue dealing with vs; and that concerning most weightie matters, when as he himselfe knoweth not what he would saie. Wherefore this infamie must be remooued, with singular indeuor, from the holie congregations of Christian men. ¹⁵⁰

24 Moreouer, this must not be omitted, that our aduersaries haue sometimes cauilled, ¹⁵¹ that it is lawfull in the temples to vse a strange language, bicause those things which should be vttered in an vnknowne toong, might be afterward expounded to the common people. But with this their cauill, they both deceiue, and are deceiued two waies: for it is not true, that those things are expounded in sermons, which either they mutter with huddling toongs, or else make ecchos with lowd bellowing voices. Yea, and it commeth to passe verie often, that things are spoken of them in sermons, farre differing from those which were first either said or soong among the sacrificing priests. But admit that sometime it be as they saie; what néed should it be twise to repeat one thing, and in vaine to kéepe the people in the temples?

If Paule grant vnto the Corinthians the vse of sundrie toongs, ¹⁵² so that interpretation be ioined therewith; this he dooth, lest the gift of God, and the miracle which in those daies flourished, should be suppressed: for by that meanes also it was méet, that Christ should be glorified. But these men haue no miracle to bring foorth, or whereby the glorie of God may be increased: wherefore they must be constrained to vse the common spéech. And séeing Paule willeth, that there should no place be giuen to miracle; vnles an interpreter be present: how much rather should these men cease to vse that toong, which either they vnderstand not, or else oftentimes haue but a simple knowledge thereof? As they, which in the pronouncing of it, doo verie oftentimes misse, and giue an occasion of laughter to the learneder sort of hearers; or else, if so he they doo vnderstand the same, they haue atteined it by studie or industrie, and not by miracle. Wherefore it appéereth, how disagréeing the things, which these men pretend, are from the reasons which Paule hath made.

Of Musicke and Miter.

25 Now I thinke good to speake of Miter and Musicke, so far as concerneth pietie; first, ¹⁵³ from whence they had their beginning, and to what end they are instituted; secondlie, whether they may be reteined in the churches; lastlie, what maner of songs and measures belong vnto our profit and saluation. As touching the first, it is to be vnderstood, that the men in old time, beth when they should giue thanks vnto God, and also when they indeuored to obteine anie thing at his hands, were woont with one consent to vse certeine solemne verses. Wherefore Orpheus, Linus, Pindarus, Horace, ¹⁵⁴ and such other harping poets, wrote the most part of their hymnes for these vses. Also in the Romane common weale, the priests of Mars, who were called Salij, bearing certeine shields without corners; went singing of their verses about the cities. Moreouer, the custome was, that Musicke and Miter should be vsed, when the praises of famous men were celebrated, chéeflie at feasts: whereby they would warne them that were present, to imitate their noble acts, and to detest the vices which did wrestle with their vertues. Further, they vsed them to recreat their minds, and that they might be comforted in the sorowe conceiued for them that were dead. For in funerals they sang epitaphs. ¹⁵⁵ But on the other side, in Musicke and verses was expressed the notable ioie, which had happened. Wherefore, in marriages they were accustomed to sing ⟨…⟩, ¹⁵⁶ that is, Marriage verses.

All these things, if they be doone moderatlie, and in due season, they may both be borne withall, and commended. For héerein concurre thrée maner of good things; namelie, honest, profitable, and delectable. And singing, although it doo of it selfe delight mens minds; yet when there is added a spéech that standeth vpon numbers, and is bound to certeine féet, (as we sée it to be in versifieng) it prooueth much more delightfull. And vndoubtedlie, ¹⁵⁷ poetrie had first his originall from hence; and that it was the gift of God, I cannot denie: but I would wish, that the same might be purelie and chastlie reteined amongst men. ¹⁵⁸ This I speake, bicause certeine vnhonest and vncleane men haue most shamefullie violated the same, while they haue conuerted songs and verses vnto lewd lust, and to euerie dishonest act: whose verses, notwithstanding they be verie elegant, and made in good Latine; yet are they altogither vnworthie of Christian eares. Neither ought they in anie wise to be proposed vnto yoong men, who béeing prone enough of themselues vnto vice; there is no néed of furthering and inflaming them with new prouocations and engins. Verses of this kind may well be called the Syrens of mens minds, wherein yong men being trained, can hardlie escape shipwracke.

26 But there was a great vse of holie songs among the people of God: ¹⁵⁹ for the Hebrues, in the time of Moses, when as in marching with their campe, they tooke vp the Arke of the couenant, they sang that verse; Let the Lord arise, and let his enimies be scattered. Neither did they set the same downe againe, without some pleasant song; as we read in the booke of Numbers. ¹⁶⁰ Furthermore, in the tabernacle and temple built by Salomon, the Leuits at their times appointed were present, who before the Lord, in the hearing of the people, sang holie hymnes; and in giuing thanks to God, did most swéetelie celebrate certeine notable benefits bestowed vpon their nation, and ioined praiers therwith, & interlarded sentences, for instructing the manners and life of godlie men. Also housholders, when as either they sat downe in their houses, or rose vp from feasts, sang certeine hymnes; while as they kept their solemne feast daies, among their owne families, according to the commandement of the lawe; and so, by giuing of thanks vnto God, they deliuered (as it were by hand) his noble acts vnto their posteritie.

The which laudable custome it should séeme that our Lord Iesus Christ refused not; when as (after the paschall supper) the same night wherein he was betraied, after the singing of a hymne, ¹⁶¹ he went foorth with his apostles into the mount of oliues. ¹⁶² And that godlie Musicke hath power to frame the affections of the mind, Elizaeus testifieth; who being somewhat mooued against the king of Israel, ¹⁶³ commanded a singing man to be called vnto him. Dauid also in praieng vpon the harpe, suppressed the violence of the ill spirit, which vexed him. ¹⁶⁴ But whie Musicke dooth séeme so wholie in a manner to rauish men; the reason is easilie made. For some pleasures there be, which onelie fill the outward senses: and others there be, which perteine onelie to the mind or reason. But Musike is a delectation so set betwéene both, as both by the swéetnesse of the sound it mooueth the senses, and by the artificiall composition of the numbers and proportions it delighteth reason it selfe. And this happeneth chéeflie, when such words are added vnto it, as the sense of them is both excellent and learned.

Pythagoras opinion was, ¹⁶⁵ that they which studie his doctrine, should be brought asléepe with a harpe, and with the Musicke of the same be raised from sléepe; whereby they might quietlie inioie the time both of sléeping and waking. It is also a common saieng (as Cicero affirmeth) that rockes and wildernesses doo giue a sound, ¹⁶⁶ and cruell beasts by singing are become gentle, and doo stand still. I will not speake how the poets fable, that when the walles of the citie of Thebes should be built, the stones of their owne motion came togither euen at the sound of the harpe. And no man is so ignorant, what the same poets haue written of Arion and Orpheus. And who knoweth not, how much Dauid here and there in his psalmes praiseth Musicke & songs? And among the Christians, ¹⁶⁷ Tertullian in his apologie teacheth, that The faithfull did verie often make suppers, wherein, after they had honestlie and moderatlie refreshed their bodies, they recreated themselues with godlie songs. And in an other place, where he commendeth the matrimonie of such as be all of one religion, hée saith; that Christian couples doo mutuallie prouoke one an other to sing praises vnto God.

27 But now that we haue séene the nature, originall, and vse of Miter or Musicke; there resteth to inquire, whether it maie be vsed in churches. ¹⁶⁸ In the East part, the holie congregations vsed singing, euen from the beginning. Which thing we maie easilie perceiue by the testimonie of Plinie, in a certeine epistle to Traian the emperour, where he writeth; that the christians vsed to sing hymnes before daie vnto their Christ. And it is not to be ouerpassed, that these words were written in the same time, that Iohn the euangelist liued: for he remained aliue vntill the time of Traian. ¹⁶⁹ Wherefore, if one will saie that in the time of the apostles, there was singing in the holie assemblies; he shall not straie from the truth. Paule, being before these times, saith vnto the Ephesians; Be not filled with wine, ¹⁷⁰ wherein is wantonnesse, but be ye filled with the spirit, speking to your selues in psalms, hymnes, and spirituall songs, singing in your hart, giuing thanks alwaies vnto GOD for all things, in the name of our Lord Iesus Christ.

Against wine the apostle opposeth the spirit: and he plucketh vs awaie from the pleasure of the senses, when he will haue christians, in stéed of wine to be filled with the spirit. For in wine (as he saith) is wantonnesse: but in the spirit is true and perfect ioie. Droonkards talke more than enough, but yet foolish and vaine things. Speake ye (saith he) but yet spirituall things, and that not onlie in mouth, but in hart: for the voice soundeth in vaine, where the mind is not affected. They which be filled with wine, speake foolish, fowle, and blasphemous things; but giue ye thanks to God alwaies, I saie, and for all things. To this end doubtlesse ought the ecclesiasticall songs to tend. Also to the Colossians are written certeine things, not disagréeing from these. ¹⁷¹ Let the word of the Lord (saith the apostle) abound plentifullie among you: teach and admonish one another in psalmes, hymnes, and spirituall songs, singing with grace in your harts.

In these words Paule expresseth two things. First, that our songs should be the word of God, which must abound plentifullie in vs: and they must not onelie serue for giuing of thanks, but also for teaching and admonishing. And then it is added; With grace: which must be so vnderstood, as though he had said; Aptlie and properlie, both to the senses, and to the measure, and also vnto the voices. Let them not sing rude and rusticall things, neither yet so immoderatelie, as common minstrels doo. In the first epistle to the Corinthians, ¹⁷² the 14. chapter, where he intreateth of an holie congregation, the same apostle writeth acter this maner; When ye assemble togither, according as euerie one of you hath a psalme, or doctrine, or a toong, or reuelation, or interpretation, let all things be doone vnto edifieng. By which words is declared, that singers of songs and psalmes, had their place in the church. ¹⁷³ But the West churches more latelie receiued the maner of singing: for Augustine in his ninth booke of Confessions testifieth, that it happened in the time of Ambrose. For when that holie man, togither with the people, watched euen in the church; lest he should haue béene betraied to the Arrians, he brought in singing, to auoid tediousnes, & to passe awaie the time.

28 But as touching the maner of the song, which ought to be reteined in church Musicke, these things are worthie to be noted. Augustine, ¹⁷⁴ in the same booke of Confessions, both confesseth, and is sorie, that he had sometimes fallen, in that he had giuen attentiue héed vnto the measures and times of Musicke, more than vnto the words, which were vttered vnder them. Which hereby he prooueth to be sinne; bicause measures and singing were brought in for the words sake, and not words for Musicke sake. And he so repented him of his fault, that the earnestlie allowed the maner, which the church of Alexandria vsed vnder Athanasius: ¹⁷⁵ for he commanded the reader, that when he sang, he should alter his voice but a little; so as he might rather be like vnto one that readeth, than vnto one that singeth. Howbeit, on the contrarie part, when he considered how at the beginning of his conuersion, he was inwardlie moued with these songs; namelie, that through the zeale of godlines he burst foorth into teares: for this cause (I saie) he consented, that Musicke should be reteined in the church; yet in such sort, that (he saith) he was readie to change his mind, if a better reason could be made.

And he addeth, that those doo sinne penallie (as he speaketh) which giue greater he⟨…⟩ vnto Musicke, than vnto the words of GOD. Vnto which saieng Ierom dooth plainelie agrée, ¹⁷⁶ as he hath noted vpon the epistle vnto the Ephesians. Also Gregorius Romanus, ¹⁷⁷ in the Synod of Rome, was of the same opinion. And both their words are written in the Decrées, distinct. 92. in the chapter, Cantantes; and in the chapter, In sancta Romana: in the verie which place we read in the Glosse these two verses, indéed not eloquent, but godlie: Non vox, sed votum; non chordula musica, sed cor; Non clamor, sed amor cantat in aure Dei: that is, Not the voice, but the desire; not the musicall tune, but the hart; not crieng, but louing, soundeth in the eare of God. And in the words of Gregorie this must not be slightlie passed ouer, where he saith; that while the swéetnesse of the tune is sought for, the life is neglected; and when naughtie maners prouoke God, the people is rauished with pleasantnes of the voice.

29 But now let vs declare the cautions, which (me thinks) should be vsed, that we may lawfullie and profitablie vse singing in the church. ¹⁷⁸ caution 1 The first caution is, that in Musicke be not put the whole summe and effect of godlines, and of the worshipping of God. For almost euerie where in popish religion, they thinke that they haue in the churches fullie worshipped God; when they haue a great while and a great deale sung and bellowed. caution 2 Further, we must take héed that we put no merit nor remission of sinnes therein. For there be manie priests & monks, which for this cause doo thinke that they haue hereby verie well deserued of God, bicause they haue sung a great number of psalmes: yea, and the Pope also, and the cardinals, bishops, and abbats, when they haue heard songs of Masses and euensongs, doo oftentimes pronounce vnto the people, pardons of their sinnes. caution 3 Also this vice must be taken awaie; namelie, that singing be not so much occupied in the church, as there be almost no time left for to preach the word of GOD, and holie doctrine. As we sée it come to passe in a maner euerie where: for all is so filled with chanting and piping, that there is no part of time left for preaching, whereby it co~meth to passe, that the people depart out of the church full of Musicke & harmonie; but touching heauenlie doctrine, fasting, and hunger starued.

caution 4 Moreouer, so rich and large stipends are appointed for Musicians, that either verie little, or in a maner nothing is prouided for Ministers, which labour in the word of God. caution 5 Neither, may that broken and quauering Musicke be lawfullie reteined, wherewith they which be present, are so hindered, as they cannot vnderstand the words, though they would faine doo it. caution 6 Furthermore, héed must be taken, that in the churches nothing be sung without choise, but onelie those things which be conteined in the holie scriptures, or which are by iust reasons gathered out of them, and doo exactlie agrée with the word of God. For if there should be a windowe opened vnto the inuentions of men, it were to be feared, lest ecclesiasticall Musicke would at length turne to fables and trifles. Yea, we sée alreadie, that there are brought into the congregation manie fond Sequences (as they call them) and fabulous hymnes, and manie other things also, which rather stirre vp laughter and lothsomnes, than true faith to the hearers.

¹⁷⁹ I speake not these things as though I would dispraise the hymnes of Ambrose, and other hymnes which be of that nature: forsomuch as I iudge, that by them the faithfull may be instructed, ¹⁸⁰ and also admonished. The Symbol of Athanasius séemeth also méet to be allowed, and the psalmes of Augustine against the Donatists; and the psalmes of Chrysostome, if they were extant: whereof the ecclesiasticall historie of Eusebius, in the 7. booke, maketh mention. For whatsoeuer things were written in them, we must beléeue that they agrée with the holie scriptures; and that they further the edifieng of the faithfull in the church. But contrariewise, the psalmes of Valentine, ¹⁸¹ of which Tertullian maketh mention, must of all other be condemned; and with them the most corrupt psalmes which were sung in the temple, in the honour of Paulus Samosatenus, as the historie of Sozomenus declareth.

But now to conclude the matter; I affirme, that godlie & religious songs may be reteined in the church: and yet I grant, ¹⁸² that there is no precept giuen thereof in the new testament. Wherfore, if there be anie church, which vpon iust causes vseth it not, the same cannot be iustlie condemned: so that it defend not, that the thing it selfe of his owne nature, or by the commandement of God is vnlawfull; and that it doo not for the same causes either reprooue other churches, which vse singing and Musicke, or else exclude them from the fellowship of Christ. For the church of Alexandria, as it hath béene said before, either vsed verie little singing, or well-néere none at all. For they sawe the infirmitie of the people to be such, as they gaue more héed vnto the harmonie, than vnto the words. So that, if we shall perceiue in these daies, that the christian people doo run vnto the churches, as vnto a stage plaie, where they might be delighted with piping and singing; in this case wée must rather absteine from a thing that is not necessarie, than to féed their owne pleasures with the destruction of their soules.

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Footnotes

1. In Rom. 1. verse. 9. Two kinds of praiers. ↩

2. Rom. 1, 9. ↩

3. The heresie of the Messalians or Eutichs. ↩

4. 2. Thes. 3, 10
   ↩
5. 1. Tim. 5. 8.
   ↩

6. The nature of the children of God is to praie often. ↩

7. A similitude. ↩

8. When we speake to God, and God to vs. ↩

9. Rom. 1, 10. ↩

10. 2. Cor. 12.⟨…⟩.
    ↩

11. Why God dooth oftentimes defer our requests. ↩

12. Why God will haue vs to praie for that which otherwise he is readie to giue. ↩

13. That praiers be no causes of the benefits of God. ↩

14. A similitude. ↩

15. A similitude. ↩

16. After what maner God must be praied vnto. ↩

17. In Iudg. 10 verse. 13. ↩

18. A similitude. ↩

19. Exod. 32, 10 ↩

20. Matt. 15, 23. ↩

21. Luk. 11, 7. ↩

22. Iere. 18, 18. ↩

23. Ibidem. 1. ↩

24. Chrysost. ↩

25. Gen. 6, 14. ↩

26. Ibidem. 3. ↩

27. Matt. 19, 28 ↩

28. Iona. 3, 4. Esai. 38, 1. ↩

29. Gen. 9, 2. ↩

30. How the promises of God must be vnderstood. ↩

31. The legall promises haue a condition ioined with them. ↩

32. How the legall promises become euangelicall. ↩

33. How the threatnings of God must be vnderstood. 2. Sam. 12. ↩

34. Chrysost. ↩

35. The difference betweene the sentences of princes, and of God. ↩

36. 1. Sa. 16, 13.
    ↩

37. Ibidem. 11. ↩

38. 1. Sa. 18, &c.
    ↩

39. Luk. 1. 32. ↩

40. Luk. 3, 23. ↩

41. Esaie. 28, 16 ↩

42. verse. 36. ↩

43. Iere. 50, 14. Psa. 137, 8. ↩

44. Iud. 10, 13. ↩

45. Ioh. 3, 20. ↩

46. Psa. 19, 13. ↩

47. If our hart accuse vs, what the remedie is. ↩

48. Rom. 8, 37. ↩

49. In 1. Sam. 1, 9. ↩

50. Looke In Rom. 8, 26. ↩

51. Matt. 6, 11. ↩

52. Ibidem. 33. ↩

53. Exod. 17, 11 ↩

54. Gen. 17, 18. ↩

55. 2. Co. 12, 8.
    ↩

56. What is to be considered in the desire of things indifferent. ↩

57. Rom. 8, 26. ↩

58. 2. Cor. 12, 9.
    ↩

59. Matth. 6, 33. ↩

60. In 1. Sa. 1. Matth. 6, 7. ↩

61. Matt. 14, 23. ↩

62. Luk. 21, 37. & 22, 41. ↩

63. Luke. 18, 1. ↩

64. Luke. 11, 7. ↩

65. Matt. 15, 23. ↩

66. Babling in praier is multiplieng of words without faith and the spirit. 1. Kin. 18, 27 In 2. Sam. 7, at the end. ↩

67. Matth. 6, 32. ↩

68. In what respect our praiers ought to be either long or short. ↩

69. In 1. Sam. 1, verse. 12. ↩

70. Whether the voice should be vsed in publike praiers. ↩

71. How the bodie should be ordered while we be in praier. ↩

72. We must praie with the heart and mind. Esaie. 29, 13. Matt. 15, 8. ↩

73. An error of the schooleman. ↩

74. In. 1. King. 8. verse 22. Ephes. 3, 14 The gesture of Salomon in praieng. ↩

75. Certeine gestures in praieng commended so they haue the mind ioined with them. ↩

76. verse. 8. ↩

77. In Gen. 28. ↩

78. Gen. 28, 17. ↩

79. 1. Tim. 3, 15. The house of God is the church. Christ is the true house of God.
    ↩

80. Iohn. 2, 19. Col. 2, 9. ↩

81. The due place of praier. ↩

82. Rom 3, 25. ↩

83. Two sorts of sanctuaries. ↩

84. Iohn. 4, 21. ↩

85. 1. Tim. 2, 8.
    ↩
86. 1. Cor. 6, 19
    ↩

87. In 1. Sam. 2, verse. 9. ↩

88. 1. Tim. 2, 8.
    ↩

89. Acts. 16, 28. ↩

90. Luk. 23, 42. ↩

91. Rom. 3, 25. ↩

92. In Rom. 8, verse. 34. ↩

93. verse. 34. ↩

94. Al the persons of the Trinitie are present at our praiers. ↩

95. Luk. 22, 32. ↩

96. Iohn. 17, 20 ↩

97. Luk. 23, 34. ↩

98. Christ is still the minister of our saluation in praieng for vs. ↩

99. Hereby appeereth the distinction of persons. ↩

100. To praie is not heere taken properlie. ↩

101. 1. Cor. 5, 20.
     ↩

102. God is said to beseech vs. ↩

103. The sonne praieth vnto God, not is he is God, but as he is man. ↩

104. The apostles in praieng dealt more ⟨…⟩ than did the prophets. ↩

105. Iohn. 14, 28. ↩

106. Luke 2, 51. Esai. 61, 1. ↩

107. Heb. 4, 14. ↩

108. Two sorts of ministeries of Christ, as he is priest. ↩

109. Psal. 110, 4. ↩

110. Heb. 9, 11. ↩

111. Rom. 8, 21. ↩

112. Wherefore Christ is called our mediatour and aduocate. ↩

113. The difference betweene Christs praiers and ours. ↩

114. Although the saints did pray for vs, yet must not we call vpon them. ↩

115. 1. Tim. 2, 5.
     ↩
116. 1. Iohn. 2, 1.
     ↩

117. None is so holie but hath neede of the intercession of Christ. ↩

118. We must not go with our praiers no not to angels. 3. Co. 11. 14. ↩

119. In. 1. Cor. 13, 13. Whether the saints in heauen doo pray for vs. ↩

120. That Christ maketh intercession for vs how it is to be vnderstood. ↩

121. In 1. Sam. 2. verse. 1. A verie ancient song. Exod. 15, 1. ↩

122. Iude. 5, 1. ↩

123. 1. Sam. 2, 1.
     ↩

124. Luk. 1, 45. ↩

125. 1. Sam. 2, 1. The song of Hanna.
     ↩

126. Both their songs be of like argument. ↩

127. The difference between Poems diuine and human. ↩

128. Ibidem. ↩

129. Praier and thanks-giuing are ⟨…⟩ned togither. ↩

130. In Rom. 8, 1 ↩

131. In 1. Cor. 25, 14. and so forward. ↩

132. A briefe of the reasons brought by Paule. ↩

133. Esai. 28, 11. ↩

134. Psal. 102, 22 ↩

135. The discommodities of a strange language. Col. 3, 16. ↩

136. Matt. 28, 19. ↩

137. 1. Co. 11, 24
     ↩

138. What fond defenses the aduersaries haue ↩

139. The ceremonies of the forefathers were not vtterlie vnknowen to the common people. ↩

140. In 1. Cor. 14, 4. ↩

141. That the church hath no libertie touching this matter, & whie? verse. 37. ↩

142. The ancient churches had seruice in their mother toong. ↩

143. Esai. 6, 2. ↩

144. Luke. 2. 13. ↩

145. Dan. 3, 49. and 6. 2. Zach. 2, 3. ↩

146. It is wickednes to account the people of Christ, in the place of dogs. ↩

147. By seruice in a strange language, the mind is drawen an other way. ↩

148. Against a good intent of the Papists. ↩

149. Contumelie vnto God. ↩

150. In 1. Co. 14. verse. 5. ↩

151. A cauill of the aduersaries. ↩

152. 1. Co. 14, 27 The licence that Paule gaue of foren language, was for the miracle sake.
     ↩

153. In Iud. 5. at the beginning. Looke in 1. Cor. 14, 7. & 2. Sam. 6. 5. ↩

154. Orpheus & other harping poets. ↩

155. Epitaphes at funerals. ↩

156. Mariage verses. ↩

157. Poetrie a gift of God. ↩

158. Against lewd and vnchast verses. ↩

159. A great vse of holie songs among the godlie. Num. 10, 35 ↩

160. Ibidem. 36. ↩

161. Matt. 26, 30. ↩

162. An example of Elizius. 2. King. 3, 15 ↩

163. 1. Sa. 16, 23.
     ↩

164. Musicke dooth in a maner rauish all the man. ↩

165. Pythagoras ↩

166. Cicero. ↩

167. Tertullian. ↩

168. The East church. ↩

169. Singing in churches in the apostles time. ↩

170. Ephe. 5, 18. ↩

171. Col. 3, 16. ↩

172. verse. 26 ↩

173. West churches. Augustine. ↩

174. Augustine. ↩

175. The maner of y e church of Alexandria. ↩

176. Ierom. ↩

177. Gregorie. ↩

178. Cautions in the vsing of ecclesiasticall musicke. ↩

179. The hymns of Ambrose ↩

180. The Symbole of Athanasius. The psalms of Augustine, and of Chrysostom ↩

181. The psalms of Valentine. ↩

182. No precept in the new testament, for singing in the congregation. ↩