and office the Father the Sonne and holie Ghost And yet but one God The same thing also is more plainlie opened vnto vs in the 18. of Genesis where it is written that the Lord appeared vnto Abraham as he sate in the Tent dore for he lifte vp his eies and sawe three men which ranne to méete them and fell to the ground and said Lord I beséech thée if I haue found fauour in thy sight goe not I praie thée from thy seruant c. Héere he sawe thrée to make vs vnderstand as I said before the pluralitie of persons And yet he honoured but one and therefore said Lord I beséech thee depart not from me And to signifie vnto vs the vnitie of the Godhead And therefore not without cause S. Iohn saith There are thrée that beare witnesse in heauen the Father the Word and the holie Ghost these thrée are one wherefore it must néedes be graunted that Christ is God Christ saith also Or Abraham was borne I am Which words I am declare vnto vs his Godhead for it is onelie the name of God as he himselfe said when he sent Moses vnto the children of Israel in Aegypt saieng thou shalt saie thus vnto them I am hath sent me vnto you Ergo Christ is God Christ said vnto his disciples Goe your waie and teach all Nations baptising them in the name of the Father of the Sonne and of the holie Ghost But yet it is not lawfull to baptise in the name of anie creature but onelie in the name of God and we are commaunded to baptise in the name of Iesus Christ. Ergo Christ is God S. Iohn saith In the beginning was the Word and the Word was with God and God was the Word which Word also became flesh and dwelt among vs by which words it is euident that he is God and that from the beginning None hath power to make and create all things but onelie God but Christ hath made and created all things as saith Paule both in heauen and in earth visible and inuisible and S. Iohn saith the world was made by him and the world knew him not Ergo Christ is God Whatsoeuer is without beginning is God Christ is without beginning Ergo Christ is God But now to proue the Minor that Christ is without beginning it is written that in the beginning God created heauen and earth and so made yâ— world and all that are therein and this was done in the beginning But Christ was before the world was as he himselfe affirmeth saieng Glorifie me then Father with thine owne selfe with the glorie which I had with thée or euer the world was Ergo Christ is God Saint Iohn saith We knowe that the Sonne of God is come and hath giuen vs aminde to knowe him which is true we are in him which is true through his sonne Iesus Christ the same is verie God and eternall life 1. Iohn 5. 20. A more euident place of scripture cannot be which affirmeth not that Christ was God by his Office as was Moses but the true and verie God and also eternall life S. Paule also affirmeth that Christ came of the Israelites which is God ouer all things blessed for euermore And Thomas said vnto Christ My Lord and my God In all which places he is called as he is indéed God It is written thou shalt honour the Lord thy God and him onelie shalt thou serue And yet S. Paule saith that in the name of Iesus Christ shall euerie knée boow both of things in heauen and things in earth and things vnder the earth By which sentence we see that godlie honour is due vnto him also wherefore it must néedes be graunted that he is God Esay also prophecieng of Christ saith that vnto vs a childe is borne and vnto vs a sonne is giuen vppon his shoulders shall his Kingdome lie and he is called with his owne name wonderfull the giuer of counsell the mightie GOD the euerlasting Father the Prince of Peace And Paule in like manner out of the Psalmes of Dauid saith He maketh his Angels spirits and his ministers flames of fire But vnto the Sonne he saith God thy seate shall be for euer euer In which places we sée he is called God yea and that the mightie God Mâ—châ—â— the Prophet saith and thou Bethleem Epheata art little among the thousands of Iuda out of thée shall come vnto 〈…〉 which shall â—ée the Gouernour of Israel whose out-going hath bene from the beginning and from euerlasting And againe Paule saith Iesus Christ yesterdaie and to daie the same continueth for euer the which sentence meruailouslie commendeth and setteth forth the diuinitie of Christ forasmuch as he is without beginning from euerlasting shall continue for euermore None is able or hath raised vp Christ from death but God as Peter affirmeth that God raised him vp and loosed the sorrowes of death But Christ hath power to raise vp himselfe for he saith Destroie this Temple meaning the Temple of his bodie and I will reare it vp in thrée daies And againe I haue power to put my life from me and haue power to take it againe Wherefore it must néedes be graunted that Christ is God Christ saith All that the Father hath are mine The Father hath the Diuine nature and Godhead in him Ergo Christ hath the same and so he is God For saith Paule in him dwelleth all the fulnesse of the Godhead bodilie we are complete in him which is the head of all rule and power All things that the Father doeth the same doe I saith Christ for the Father giueth eternall life to as manie as beléeue in him and so doth Christ. Wherefore séeing that the Father and the Sonne haue all one action néedes must it followe then that they be of one nature and so is one God with him as he himselfe affirmeth saieng The Father and I are one teacheth vs also to beléeue that the Father is in him and he in the Father Certaine of the Arrians Obiections that Christ is not God aunswered Obiection THe Father saith Christ is greater then I. Christ ye sée in this place hath graunted himselfe to be infexiour vnto the Father wherefore it cannot be said that he is all one God equall with him Aunswere Forasmuch as there are two natures in Christ the nature of God and man as is before sufficientlie proued I aunswere that by his diuine nature he is God equall and all one with the Father as he himselfe said I and the Father are one But as touching his humaine nature he was lesse then the father And therefore he said the Father is greater then I. But how yâ— this Scripture ought thus to be vnderstood we shall sée that Saint Paule will declare the selfe same thing in effect in one sentence Iesus Christ saith he when he was in the shape of God thought it
that it may appeare that we destroie them for Religion sake and not for couetousnesse But when they are conuerted not into priuate and our owne vse but into common vses or into the honour of the true God that is done and brought to passe in them which is done and brought to passe in men themselues when of Idolaters and wicked persons they are changed into true Religion This hath God him selfe taught in those testimonies which thou thy selfe hast vsed when as God himselfe commaunded that of that same Groue which was dedicate to strange Gods there should be wooâ—e taken for his sacrifice And of Hierico that all the golde siluer and brasse should be brought into the Treasurie of the Lord. Wherefore that also which is written in Deutronomyâ— Thou shalt not couet their siluer nor their gold neither shalt thou take any thing thereof to thy selfe least thou offend because it is abhomination vnto the Lord thy God c. It manifestly appeareth that either priuate vses is forbidden in such things or that nothing should be brought into thy house to be honoured for then it is abhomination I. Whitegift fol. 272. IEHOVAH What Iehouah is IEhouah is Gods name neither is anye creature so called and it is as much to saye as one that is of him-selfe and dependeth of nothing Moreouer as often as thou séest Lord in great letters except there be any errour in the printing it is in Hebrue Iehouah thou that art or he that is Tindale fol. 6. How the Hebrues doe speake of the name Iehoua Rabbi Moses an Aegyptian in the Hebrue called More saith thus All the names of the Creator that be found in all bookes be deriued of effects sauing that name onely Iehouah And it is a name appropriate vnto the most high Creator And therefore it is called an expresse name He meaneth saith Musculus that there is signified and shewed thereby the substance of the Creator and that there is nothing in it common vnto God and creatures But the rest of his names haue some double or mingled signification because they come of workes like vnto them which be deriued in vs. Thus the Hebrewes doe speake of the name of God Iehouah Muscu fol. 367. IERVSALEM The meaning of this place following WHen ye sée Ierusalem besâ—eged with an Hoast ¶ The same is that Mathew and Marke do call the Abhomination of desolation The Hoast of the Romanes is called héere desolation because that by them the Citie and Temple were destroied the Countrie made wast And they are also called Abhomination both for their heathenish impietie and also for the putting downe of the true worshipping and Religion By the holy place both Ierusalem and the Temple is vnderstoode Daniel 9. 26. How Ierusalem was called holy Where manye hundred thousands of men are there are scarcely seauen thousand which knowe God or beléeue in God and yet for their sakes the whole multitude is called godlye people Euen so was it in Ierusalem Albeit the greater parte were wicked and godlesse yet was Ierusalem called holy not onely in respect of a small number of the godlye but also because GOD had his abiding there So when there was not one iuste personne in Sodome but Lot with his two Daughters yet coulde not the Angell destroye Sodome with fire so long as Lot was in it Likewise where foure or fiue or ten godlie persons are to be found for their sakes the whole citie is called holie Luther vpon the Psal. fol. 88. IESVS Of the mysticall and hid signification of this name IEsus the sonne of God and of the most pure Uirgin Marie although in the common translation of the Bible in Latine it séemeth there were diuerse other Iewes so named Yet in the Hebrue tongue as Renclâ—ne writeth in his booke De verbo mirifico There was some diuersitie in the letters of the name of our Sauiour from them that were in the other called Iesus For in his glorious and wonderfull name were the vowels called Tetragrammaton with one consonant called Schin which is one S. of the Hebrewes wherein was a mysticall or hid signification of his diuinitie although the whole name be interpreted Sauiour who beeing equall in diuinitie with God the Father begotten of him before the worlde was created without time willinglie for the redemption of man descended into the blessed bodie of the Uirgin Marie and was conceiued in her by the holie Ghost the thirde person in Godhead And of her borne yâ— 3962 yeare after the creation of the world And being God and man liued héere 32. yeares in forme of pouertie and than béeing betraied of his own Disciple was by the Iewes his owne people most cruellie nailed on the Crosse the yeare after the creation of the world 3994. Eliote What is meant by that that Iesus was seene alone with Moses and Helias And sawe no man more then Iesus onelie with them ¶ In this that Iesus after the departing of Moses Helias is séene alone it is to be noted that the lawe beeing by Christs death remoued and the prophesies fulfilled wée ought onelie to haue respect vnto Christ the only begotten sonne of God our sauiour and redéemer Sir I. Cheeke What is meant by Iesus sleeping in the Ship And he was in the sterne a sleepe on a pillowe ¶ It is sayde that the Lord sléepeth when in the troubles and aduersities of this worlde he deferreth to heare and succour his elect and chosen which thing was héere prefigured by Iesus sleeping Sir I. Cheeke ¶ Christ leaueth vs oftentimes to our selues both as well that we maie learne to knowe our weaknesse as his mightie power Geneua What is meant by Iesus groning in the spirit And he groned in the spirit ¶ Whereas Saint Iohn saith Iesus groned in the spirit he meaneth that he was so moued in the vowells of mercie that for the time he coulde not speake This motion alwaye goeth before teares in such as are vehemently affected For the like also we reade of Ioseph who being moued with compassion towards his brethren sought wher to wéepe Marl. vpon Iohn fol. 414. IEVVES Of whom they tooke their name THere was great lamentation among the Iewes ¶ The Iewes were first called Hebrues of Heber the eldest sonne of Selah sonne of Aâ—phaxat as it appeareth Gen. 11. 14. 1. Par. 1. 18. After were they called Israel of Iacob and after Iewes of one of the sonnes of Iacob that is to wit of Iuda T. M. Of the miserie that happened to the Iewes ¶ Looke in these words Fishers Selum Why the Iewes were suffered to sweare by the name of God In the olde lawe the Iewes in an earnest iust or waightie cause were permitted to sweare in the name of GOD but not by all manner creatures least they dwelling amonge the Heathen and accustoming their oathes should by continuaunce of time fall vnto the filthie worshippinge of their Idolles forgetting God Sweare by his name saith
the Harpe sing ye Psalmes with Lute and Instrument of ten strings ¶ Concerning these instruments Harpe and Lute we read oftentimes in the Scriptures and specially in the booke of Psalmes which instruments vndoubtedly were vsed in the Temple at Ierusalem in the seruice of God and namely at their singing of Psalmes For the Leuites did not sing their Psalmes onely with the voice of men and children as we doe but they ioyned with mens voices the swéete harmonie of musicall instruments and namely of the Harpe Lute Cymbales and Psalteries of ten strings These instruments as Iosephus writeth li. 8. Chap. 3. Salomon ordeined quadraginta milia fortie thousand which were made Ex. electro 1. of mixture of golde and siluer For Electrum is golde whereof the fift part is siluer mingled among the golde such a mixture is called Electrum And of that mettal were those instruments which Salomon did ordeine to be vsed in the Temple and were made of fine wood as our Harpes and Lutes be c. Ric. Turnar INTENT What the word signifieth and how it is defined INtent signifieth a motion of the minde whereby by some meane we tend to an ende As if a man should studye by giuing of giftes or by seruices to attaine vnto anye honour for the nature of things is of such sort that many thinges are so anexed togethers betwéene themselues that by the one is made a steppe to the other For by medicines and drinks we atteine to health By studies readings and teachers vnto wisedome wherefore an intent is an action of the will for it is his office to moue and stirre vp the minde And forsomuch as the will doth not perceiue the things that he desireth before that it hath the knowledge thereof it moueth not nor forceth the minde before knowledge which raigneth in the power of intelligence or vnderstanding it perceiueth both the ende and those thinges which serue to the ende and ministreth them vnto the will Therefore intent stirreth vp to the ende as to atteine by those things which vnto it are directed Let this be his definition A will tending vnto the ende by some meanes Will which is his general word is an act of the power that willeth The difference is taken of the obiect namely of the end and these things which are ordeined vnto it as now as touching Gedeon his intent was 〈…〉 of his will to keepe the memorie of the victorye giuen him by the Ephod he had madeâ— In wil therefore he comprehended at once both the ende and the meane c. Pet. Mar. vpon Iudicum fol. 152. Of good intents ¶ Looke before after the word Good INTERCESSION ¶ Looke Saints IN THE CHVRCH How it is an errour to say I beleeue in the Church SAint Cyprian in his exposition of the Apostles Créed saith He said not in yâ— holy Church nor in the remission of sins nor in the resurrection of the body For if he had added the preposition In then had the force of those clauses ben all one with the force of that that went before For in those words wherein our Beliefe touching the Godhead is set downe in God the Father in Iesus Christ his Sonne and in the Holy Ghost but in the rest where the speach is not of the Godhead but touching the creatures or mysteries the preposition is not added that we may say in the holy Church but that the holy Church is to bée beléeued not as we beléeue in God but as a Congregation gathered to God and that the forgiuenesse of sinnes is to be beleeued not that we ought to beleeue in the forgiuenenesse of sinnes and that the resurrection of the flesh is to beléeued not that we ought to beléeue in the resurrection of the flesh So that by this Sillable In the Creator is discerned from the Creatures and that that is Gods from that that is mans Bullinger fol. 78. Saint Augustine in his Booke De fide Symbolo hath I beléeue the holy Church not in the holy Church There are alleadged also his wordes in his Epistle Ad Neciphyros touching consecration Distinct. 4. cap. 1. We said not that ye had to beléeue in the Church as in God but vnderstand how we said that ye being conuersant in the holy Catholike Church should beléeue in God Paschasius in the first Chapter of his first booke De Spiritu sancto saith We beléeue the Church as the Mother of regeneration we doe not beléeue in the Church as the Authour of saluation Hée that beleeueth in the Church beléeueth in man Leaue off therefore this blasphemous perswasion to thinke that thou hast to beléeue in anye worldlye creature since thou maist not beléeue neither in Angell nor Archangell The vnskilfulnesse of some haue drawen and taken the Preposition In from the sentence that goeth next before and put it to that that followeth adding thereto also too too shamefully somewhat more then néeded Thomas of Aquine reasoning of Faith in the 2. Booke part 2. Article 9. question 1. saith If we saye I beléeue in the holye Church we must vnderstande that our â—aith is referred to the Holy ghost which sanctifieth the Church and so make the sense to bée thus I beléeue in the holye Spirite that sanctifieth the Church but it is better and according to the common vse not to adee at all the sillable In but simply to saye The holy Catholike Church euen as also Pope Leo saith Bullinger fol. 79. INVOCATION What Inuocation is WE call that Inuocation when we desire some good things to be giuen vs or some euill to be taken away from vs. Proues against the inuocation of Saints As touching Inuocation that is to wit calling vpon them we haue in Scripture how we should call vpon almightie God in all necessities or tribulations As in the Psalmes euerye where as in this Call vpon me in time of your tribulation and I shall delyuer you Marke how he saith héere Call vpon me appointing neither S. Thomas nor Master Iohn Shorne Also in another place The Lord is nigh vnto them that call vpon him that call vpon him truly and with that he sheweth who calleth vpon him truly saieng thus He shall doe the will or desire of them that reuerence him and shall heare graciously their praier and make them safe for the Lord loueth all that loueth him and all sinners shall be destroyed c. In the bo of Mar. fo 1264. There is one Mediator betwéene God and man the man Christ Iesus the which hath giuen himselfe the redemption of all men ¶ Saint Paule saith There is but one Mediatour betwéene God and man Where there is but one there cannot Saints come in Saints be men and must haue a Mediatour for themselues and then they cannot be Mediatours for other men Moreouer the Mediator betwéene God and man is called Christ Iesus now is there no Saint that hath that name if there be none then is there none that vsurpe this
kicke against the manifest and knowen truth and so to dye without repentaunce with a dispaire of the mercie of God in Iesus Christ is to sinne against the Holy ghost Sir I. Cheeke But whosoeuer c. ¶ That is he that striueth against the truth which he knoweth and against his owne conscience cannot retourne to repentaunce for he sinneth against the Holye ghost Geneua He resisteth the Holy ghost which openly repugneth against the veritie of God and by despite enforceth himselfe as much as he can to ouerthrow it Now a man may sinne willyngly yet be not in wil to warre against God or to blaspheme his holy word Caluine It is named the sinne of the Holy ghost not against the godhead of the Holy ghost for the same God is also father sonne nor against the person of the Holy ghost for it is no greater then the person of the Father and of the Sonne but it is to sinne against the graces of the spirite within vs and so to sinne against them that we contemne and despise them treade them vnder féete accompt them prophaneâ— and maliciously cary them away to all wantonnesse This then is sinne against the Holy ghost In a continuall Apostacie and general falling from God to sinne against thine owne conscience so that thou despise the graces of God which he had giuen thée to the setting foorth of his praise and turne them to the contempt of his maiestie and glorie By the example of Satan and the Angels that fell from heauen by Caâ— that flew his brother by the Scribes Pharesies against Christ and Iulianus the Emperour and that is written before it appeareth that the sinne of the Holy ghost is a generall Apostacie from God with wilfull malitious vnrepentaunt heart to persecute the truth vnto the ende As manie as doe feare at the remembrance of this sinne they are as farre from it as the East is from the West for this sinne is a mocking and scoffing of the Sonne of God it is not a wéeping and mourning Deering When couetousnesse findeth aduauntage in seruing falshood it riseth vp in an obstinate mallice against the truth and séekeâ—h all meanes to resist it this is sinne against the Holy ghost As by example Balaam the false prophet though he wi 〈…〉 that God loued Israel and had blessed them promised them great things and that he would fulfill his promise yet for couetousnesse and desire of honour fell into such mallice against the truth of God that he sought how to resist and to cursse the people Christ saith It shall neuer be forgiuen héere nor in yâ— world to come that is that as the sinne shall be punished with euerlasting damnation in the life to come euen so shal it not escape vengeaunce heere as thou séest in Iudas Pharao and in Balaam and in all other Tyrants which against their consciences resisted the open truth of God The cause why it shall not be forgiuen is for that the offender cannot repent but is vtterly shut out from repentaunce hath his heart hardened for if he were able to repent he shuld be pardoned because that by repentaunce and faith all things are washed away Wherefore the Holy ghost will rebuke the world of sinne Of sinne because they beléeue not in me ¶ Unbeléefe is that sinne that condemneth the world by the world vnderstand the wicked reproued and vnfaithfull and not all the creatures that be in the world and faith is the righteousnes of beléeuers This thing because the world and naturall reson will not know but will be iustified saued by their owne works is euen it wherof the Holy ghost shall rebuke the world and shew that it shall be iustly condemned Tindale Of sinne c. His enimies which contemned him and put him to death shall be conuict by their owne conscience for that they did not beleeue in him Act. 2. 27. And shall knowe that without Iesus Christ there is nothing but sinne Geneua How sinne is taken in this place following And by sinne condemned sinne in the flesh ¶ Sinne is héere taken for a sinne offering after the vse of the Hebrue tongue Tindale God through the sacrifice of sin which Christ his onely sonne offered vpon the Crosse in his flesh and abolished sinne which raigned in our mortal bodies The Bible note Of sinne vnto death how it is declared There is a sinne vnto death and for it I say not that thou shouldest pray ¶ Whatsoeuer sinne we sée in the world let vs pray and not dispaire for God is the God of mercie But for the sinne to death which is resisting grace fighting against mercie open blaspheming of the Holy ghost affirming yâ— Christs miracleâ— are done in Belzabub and his doctrine to be of the diuell I thinke no Christen man if he perceiue it can otherwise pray then as Paule prayed for Alexander the Coppersmith the 2. to Timothy the last that God would rewarde him according to his workes They that goe backe againe after they knowe the truth and giue themselues willingly to sinne for to follow it and persecute the doctrine of truth by profession to maintain falshood for their glory and vauntage are remediles as ye may sée Heb. 6. and 10. Balaam so sinned the false Prophets in the olde Testament so sinned the Pharesies so sinned Alexander so sinned and now many so sinne following their pride couetousnesse Tindale ¶ What this sinne vnto death is our Sauiour Christ doeth sufficiently declare saieng If ye will not beléeue ye shall dye in your owne sinnes So that this sinne vnto death is nothing els but a wilfull obstinate infidelitie this sinne no man that is borne of God doth commit though of frailenesse we be subiect to sinne as long as we liue Sir I. Cheeke If we sinne willingly after we haue receiued yâ— knowledge of the truth ¶ This is the sinne whereof is spoken Mat. 12. 31. that is the sinne of blasphemie against the Holy ghost which sinne Iohn calleth the sinne vnto death 1. Iohn 5. 16. ¶ They sinne willingly which of set purpose and mallice doth withhold the truth in vnrighteousnesse and lying which know that in all the world ther is no other Sacrifice for sinne but that onely Omnisufficient sacrifice of Christs death and yet they will not commit themselues vnto it but rather despise it and abide still obstinately in their wickednesse and sinnes vnto such remaineth a most horrible and dreadfull iudgement Sir I. Cheeke For it is not possible that they which were once lightened haue tasted ¶ This text denieth not impossibilitie of mercie in God but the impossibilitie of repentaunce in such men as malâ—tiously forsake the truth blaspheme Christ take part against the Holy ghost For the truth is that with the Lord ther is mercie plenteous redemption Psa. 130. 7. So that whosoeuer calleth vpon his name shal be saued Ioel.
her from sin if she repented but he tooke not away the punishment publike example Euen as also he receiueth the penitent faithful théefe into the fauour grace of God but yet did not delyuer him from the punishment which he had deserued for theft Marl. fo 288. ¶ Goe and sinne no more This is the penance that Christ doth enioyne to all sinners that is to saye that they sinne no more In the meane season we must marke that if this woman had bene condemned by the lawe he wold not haue quited her from temporall punishmentâ— for he was not come to break the lawe Sir I. Cheeke Of a woman taken in warre And seest among the captiues a beautifull woman and hast a fansie to her that thou wouldest haue her to wife ¶ Héerâ— were they permitted to take a wife of the Gentiles but first to shaue her head and cut her nayles c. which ceremonie signified that she should be instruct to cut away the wantonnesse and superfluous decking with the delicate conditions of the Gentiles least the cleane people of the Iewes shoulde in short space abhorre her if shee continued in her olde manners T. M. How women are called Ministers Looke Phebe How women ought not to baptise But how the custome was before that Augustine was borne first is gathered of Tertulian that it is not permitted to a woman to speake in the Church not to teach nor to baptise nor to offer that she should not claime to her selfe the execusion of any mans office much lesse of the Prie 〈…〉 s. Of the same thing Epiphanius is a substantiaâ— witnesse where he reproueth Martion that he gaue women libertie to baptise neither am I ignoraunt of their aunswere which thinke otherwise that is that common vse much differeth from extraordinarye remedie when extreame necessity enâ—oreeth But when he pâ—onouncing that it is mockery to giue women libertie to baptise excepteth nothing It sufficiently appereth that he condemneth this corruption So that it is by no coulour excusable Also in the third booke where teaching that it was not permitted euen to the holy mother of Christ he addeth no restraint Caluine What the woman clothed in the Sunne signifieth A woman clothed with the Sunne ¶ In this third vision is declared how the Church which is compassed about with Iesus Christ the sonne of righteousnesse is persecuted of Antichrist Geneua Why women are commaunded to keepe silence in the Church Saint Paule both in the Epistle to Timothy and in the first Epistle to the Corinthians commaundeth that a woman should keepe silence in the Church And hee assigneth causes of â—his silence so commaunded namelye because they ought to bee subiect vnto their husbandes but the office of a teacher hath a certeine authoritie ouer those which are taught which is not to be attributed vnto women ouer men for shee was made for the man whome shee ought alwayes to haue a regard to obeye which thing is also appointed her by the sentence of God whereby after sinne committed he said vnto the woman Thy lust shall perteine vnto thy husband Farther the Apostle giueth another reason drawne from the first front because he saith Eue was seduced and not Adam wherfore if women should ordinarily be admitted vnto the holye mysterie of the Church men might easily suspect that the Diuell by his accustomed instrument woulde deceiue the people and for that cause they would the lesse regard the ecclesiasticall function if womeÌ„ shuld be beleeued It ought therfore to be coÌ„mitted only vnto men and that by ordinary right and the Apostles rule c. Pet. Mar. vpon Iudic. fo 93. Let your women kéepe silence in the Churches ¶ Because this disorder was in the Church that women vsurped yâ— which was peculiar to men The Apostle heere sheweth what is meet to be done and what is not And albeit he mentioned this abuse afore yet he reserueth it to this place to be reproued because there he brought it in for an other purpose Gen. 3. 16. Geneua What is meant by the foolish woman A foolish woman is troublesome ¶ By the foolish woman some vnderstande the wicked Preachers who counterfeite the word of God as appeareth verse 16. where he sayth Who so is simple let him come hether and to him that is destitute of wisdome he sayth Which are the words of the true preachers ver 4. but their doctrine is but as stolen water meaning that they are but mens traditions which are more pleasant to the flesh then the word of God and therfore they themselues boast thereof Geneua What is meant by the straunge woman And it shall deliuer thée from the straunge woman c. Meaning that wisdome which is the word of God shall preserue vs from al vices naming this vice of whooredome whervnto man is most proâ—e Geneua The meaning of this place following A woman shall compasse a man ¶ This doe they commonly expound of the redemption of Israel by the similitude of a woman searching her husband as though the Prophet aadde sayd The people of Israel after they haue of long time forsaken their spouse God shall yet at the last returne and imbrace him with the armes of faith charitie and obedience Some expound it of the virgin Mary and some of the Church the spouse of Christ. T. M. Because their deliueraunce from Babylon was a figure of their deliuerance from sinne he sheweth how this shoulde bee procured to wit by Iesus Christ whom a woman should conceiue and beare in her wombe which is a straunge thing in earth because he should be borne of a woman without man or 〈…〉 meaneth that Hierusâ—lâ—m which was lyke a barren woman in her captiuitie should be fruitfull as she that is ioyned in marriage and whome God blesseth with children Geneua VVORD OF GOD. What the word of God is THE word of God doth signifie the vertue and power of God It is also put for the son of God which is the second person in the most reuerent Trinitie for the saieng of the holy Euangelist is euident to all men The word was made flesh Bullinger fol. 2. How the word was made flesh And the word was made flesh c. That is to say the euerlasting word which is the only begotten sonne of God did take our fraile nature and flesh vpon him in the which being equal with the father touching his Godhead he was made a curse for vs that is to say he did take vpon him that malediction and curse that was due vnto vs for the breaking of the law of God Sir I. Cheeke ¶ He was formed and made man by the operation of the holy Ghost without the operation of man Geneua ¶ That is the word the second person of the Godhead Iesus Christ came downe and was made flesh that is to wit receiued the nature of man wholy and perfectly both bodye and soule vniting the same to the person of his
are so lightened with theâ—hriâ—ht beames of the Gospell yâ— for all inquisitions imprisâ—nments exquisite torments and cruell burnings that can be deuised they neuer a whitte diminish but mightelie increase as God hath promised that the bloud of the Martyrs should be the séede of the Gospell W. Fulke How Babilon is called the wast Sea This is the heauie burden of the wast Sea ¶ By the wast sea is vnderstood Babilon it is so called because of the excéeding great cruelnesse and tyranme wherewith it exercised the Iewes Héereof is there a prouerbe Babilon is the Sea of euils and euen the wast of the Sea that is the most tempestious and desolate place and that is least possible to be sayled through T. M. How the destruction of Babilon was prophesied long before Thou shalt binde a stone to it and cast it in the middest of Euphrates ¶ Saint Iohn in his Reuelation alludeth to this place when he saith The Angell tooke a Milstone and cast it into the Sea signifieng thereby the destruction of Babilon His wordes be these Then a mightie Angell tooke vp a stone like a great milstone cast it into the Sea saieng With such violence shall the greate Citie of Babilon be cast and shall bee founde no more ¶ That is It shall not be like to other Cities which maie bée builded againe but it shall bée destroied without mercie Geneua ¶ Looke more of Babilon in the word Rome BACKE PARTES OF GOD. What is meant by the backe partes of God ANd thou shalt sée my Backepartes but my face shall not be séene ¶ Shall sée my backparts That is so much of my glorie as in this mortall life thou art able to sée Geneua Death is the hauen that carrieth vs to the place where we shall sée GOD face to face which wée shall neuer sée so long as we be in this mortall lyfe but must couer our faces with Moses and Helias till the face or forepart of the Lorde be gone by Now must we looke on his Backepartes beholding God in his wordes and in his creatures and in the face of Iesus Christ our Mediatour But when this bodie is dissolued by death we shall sée God face to face and knowe him as we are knowne Luther BAPTIME The right signification and vse of Baptime BAptime which is now come in the roome of circumcision signifieth on the one side how that all that repent and beléeue are washed in Christs bloud and on the other side how that the same must quench and drowne the lusts of the flesh to followe the steps of Christ. Tindale fol. 6. ¶ Baptime is a signe of repentance and of forgiuenesse of sinnes whereby God doth testifie that he washeth awaie or forgiueth the sinnes of them that beléeue and also wherby God doth seale and admonish vs of true repentance all the daies of our life Cheeke All we which haue bene baptised into Iesus Christ haue bene baptised into his death ¶ That is that sinne through Christs death maie be abolished and die in vs and that as wée are made cleane outwardlie with water in our Baptime so inwardlie our sinnes maie be washed awaie and cleansed by the bloud of Christ. The Bible note ¶ Baptime is an outward signe representing in vs the â—enuing of the spirit and mortifieng of our members in Iesus Christ by the which we are buried in death with him Tind ¶ Baptime is a Sacrament by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth indéed communicate the same vnto vs by his holie spirit Also it testifieth vnto vs that he receiueth vs into his Church as true members of the same And we for our part doe testifie that we acknowledge him for such a one as he declareth himselfe toward vs that we beléeue that he maketh vs partakers of all his great riches Pet. Viret ¶ By Baptime wherewith we be washed out wardlie is signified that we be washed inwardlie by the bloud of Christ the remembrance wherof all the Apostles indeuoured to worke in the mindes of the faithfull Marl. vpon the Apoc. fol. 11. How we be washed by baptime Whereas Saint Paule saith we be washed by Baptime his meaning is that GOD doth thereby both witnesse our washing and therewithall perfourme the thing that is figured For except the truth or performaunce of the thing went ioyntlie with the signe of it it were an vnproper speach to say that Baptime is the washing of the soule And by the waie we must beware that we put not ouer that thing either to the signe or to the minister of the signe which is proper to God onelie that is to saie that we thinke not the minister to be the author of washing vs cleane or the water to purge the filthinesse of our soule Which to doe belongeth onelie vnto Christs bloud Againe we must take héede that no peece of our trust do stick either to the water or to the man for as much as the onelie right vse of the Sacrament is to leade vs straightlie by the hande vnto Christ and there to staie For it is onelie the holie Ghost that renueth and quickeneth vs and no creature or outward worke is able to bring that to passe For if circumcision doe nothing auaile in Christ Gal. 5. 6. Surelie neither auaileth it anie man to bée but onelie dipt in water and to be admitted into the Church except he haue faith that is workefull by charitie which thing the powring on of water perfourmeth not for then should all that bée baptised be faithfull And therefore there is added Through the word Marl. vpon the Apoc. fol. 292. How baptime bringeth no grace examples followe Baptime bringeth no grace with it as doth appeare by Simon the Sorcerer Tindale ¶ Hée hath not put on Christ saith Saint Hierome that hath onelie receiued the washing of the water except also hée receiue the holie Ghost Symon Magus receiued water but because he receiued not the holie Ghost therfore he put not on Christ Iesu. Paule héere iudgeth of Christians as a man iudgeth but God doth not measure and iudge his faithfull onelie by outward signes but by the inwarde thoughts and heartes D. Heines ¶ Cornelius the Centurion receiued the holie Ghost before he was baptised ¶ The gelded man of Quéene Candace beléeued and therefore had grace before he was baptised Obiection The Apostles béeing commaunded to baptise in the name of the Father and of the Sonne and of the holie Ghost they notwithstanding baptised in the name of Iesus Christ onelie Aunswere To baptise in the name of Christ is to baptise according to the institution and commaundement of Christ neither do these words in the name of Christ import that Baptime was ministred in the name of Christ onelie and in none other name beside no more then these wordes Paule the Seruaunt of Iesus Christ doe import
that Paule was the seruant of Iesus Christ onelie and so not the seruant of God the Father nor of the Holie Ghost Or these wordes that Paule spake vnto the Kéeper Beléeue in the Lord Iesu doe discharge him from beleeuing in the other two persons of the holie Trinitie Of the Baptime of Infants Note héere that the Fathers made a league with God not onelie for themselues but also for their posteritie as God againe for his part promised them that he would be the God not onelie of them but also of their séede and post eritie wherefore it was lawfull for them to circumcise their children béeing yet Infants And in like manner it is lawfull for vs to baptise our little ones being yet Infants forasmuch also as they are comprehended in the league For they which haue now the thing it selfe there is nothing that can let but that they maie receiue the signe It is manifestlie written in the. 29. Chapter of Deu. That the league was made not onelie with them which was present but also with them which was absent and not yet borne Pet. Mar. vpon Iudic. fol. 75. Concerning young children because their faith is vnknowen to vs it is requisite that they be partakers of yâ— fruites of the sacraments and it is not verie likelie that they haue faith because they haue not the vse of vnderstanding except God doe worke in them extraordinarilie the which appeareth not to vsâ— neuerthelesse we cease not to communicate to them Baptime First forasmuch as there is now the same cause in Baptime which was sometime in Circumcision which is called by Saint Paule the seale of righteousnesse which is by faith and also by expresse commaundement of God the male children were marked the eight daie Secondlie there is a speciall regard to be had to the Infants of the faithfull For although they haue not faith in effect such as those haue that be of age yet so it is that they haue the séede and the spring in vertue of the promise which was receiued and apprehended by the Elders For God promiseth not vs onelie to be our God if we beleeue in him but also that he will be the God of our ofspring and séed yea vnto a thousand degrees that is to the last end Therfore said Saint Paule that the children of the faithful be sanctified from their mothers wombe By what right or title then doe they refuse to giue them the marke ratification of that thing which they haue possesse alreadie And if they alleadge yet further that although they come of faithful Elders or parents it followeth not yâ— they be of the number of the elect by consequent they be sanctified For God hath not chosen all the children of Abraham and Isaac The aunswere is easie to be made that it is true all those be not of the kingdome of God which be borne of faithfull parents but of good right we leaue this secret to GOD for to iudge which onelie knoweth it yet notwithstanding wée presume â—â—stlie to be the children of God all those which be issued descended from faithfull parents according to the promise Forasmuch as it appeareth not to vs the contrarie According to the same we baptise the young children of the faithful as they haue vsed and done from the Apostles time in the Church of God we doubt not but God by this marke ioined with the praiers of the church which is their assistaunt doth seale the adoption election in those which he hath predestmate eternallie whether they die before they come to age of discretion or whether they liue to bring foorth the fruites of their faith in due time and according to the meanes which God hath ordeined Beza The place alleadged of the Anâ—baptists is in the Actes where the Eunuche was not permitted to be baptised before confession made of his faith ¶ The aunswere is made thus that that was done to the Eunuche must not be drawen to the Infants of Christians rashlie to kéepe them from Baptime which onelie is to be obserued in straâ—ngers to religion those that are of full age For we affirme that such as are strangers from the Church of Christ as sometimes were the Iewes and Gentiles and as are at this daie the Iewes and Turkes and other such like ought not to be baptised vntill they haue made profession of their faith But the reason of Infants borne of Christians is of a farre other sort and case for they are accounted among the children and household of the Church by reason of the lawe of Couenaunt They be holie and Christ commaundeth them to be brought vnto him It is manifest they please God because their Angels alwaies sée the face of the father And although our capacitie cannot conceiue their state and condition yet Christ testifieth they haue faith and that they haue the Holie Ghost the examples of Iohn Baptist and others teach vs. Gualter fol. 385. How baptime is no baptime but to the childe Christ bidde the Church to baptise in the name of the Father the Sonne and the holie Ghost If a Priest saie these words ouer the water and there be no child to be baptised these words onelie pronounced doe not make Baptime And againe Baptime is onelie Baptime to such as be baptised and not to anie other standing by As Baptime is no Baptime but to the childe that is baptised and not to the standers by so the Sacrament of the bodie is no Sacrament but to them that worthelie receiue Whereas Saint Austen saith that Infants are baptised In Fide Susceptorum in the faith of their Godfathers yet in so saieng hée meaneth of the faith of Christ which the Godfathers doe or ought to beléeue and none otherwise Iohn Philpot in the booke of Martirs Significations of baptime As the people of God in the time of Iosua were conueied through the water of Iordane into the Land of promise following the Arke of God which the Priest bare before them euen so are all we that beléeue in Christ conueied out of the Kingdome of Satan into the Kingdome of God by Baptime following our Arke Christ which is gone before vs. The passing of Helias through the water of Iordane and so lifte vp into Heauen doth signifie in a shadow to vs that our passage into Heauen should be made by Baptime The cleansing of Naaman the Sirian in the Water of Iordane from the filthie Leprosie at the commaundement of Helias doth prefigure vnto vs the spirituall cleansing from sinnes to be made by Baptime through the inwarde working of the holie Spirit That Baptime should be a figure of Christs death buriall and resurrection is proued by that he termed his passion by the name of Baptime when he aunswered the children of Zebedy on this wise Can ye be baptised with the Baptime that I am baptised withall Hemmyng Considerations of baptime We must be fullie resolued that
our Baptime is a certaine most frée ensealement and Sacrament of our attonement with God and that this attonement is made by the bloud death and resurrection of Christ and to put vs in minde of the mortifieng of the flesh of the quickening of the spirit and continuall repentaunce of the glorifieng that shall be héereafter by Christ. It must also put vs in minde that the benefite of regeneration is the gift and worke of the whole Trinitie in whose name we are baptised to the intent we should sticke therevnto and worship it all our life long Hemmyng How baptime purifieth and cleanseth Baptime hath also his word and promise which the Priest ought to teach the people and christen them in the English tongue and not to plaie the Popengaie with Credo saie yee Volo saie ye Baptismum saie ye for there ought to be no mumming in such matter The Priest before he baptiseth asketh saieng Beleeuest thou in God the Father Almightie and in his sonne Iesus Christ and in the Holie Ghost and that the Congregation of Christ is holie and they saie yea Then the Priest vpon this faith baptiseth the childe in the name of the Father of the Sonne and of the holy Ghost for the forgiuenes of sinnes as Peter saith Act. 2. The washing without the word helpeth not but through the word it purifieth and cleanseth vs. As thou readest Ephe. 5. 26. Now Christ cleanseth the Congregation in the Fountaine of water through the Word The Word is the promise that God hath made Now as Preachers in preaching the word of God saueth the hearers that beléeue so doth the washing in that it preacheth and representeth vnto vs the promise that God hath made vnto vs in Christ. The washing preach vnto vs that we are cleansed with Christs bloudshedding which was an offering and a satisfaction for the sinne of all that repent and beléeue consenting and submitting themselues vnto the will of God The plunging into the water signifieth that we die are buried with Christ as coÌ„cerning the olde life of sinne which is Adam And the pulling out againe signifieth that we rise againe with Christ in a new life full of the holie Ghost which shall rule vs and guide vs and worke the will of God in vs as thou sâ—est Rom. 6. 4. Tindale fol. 143. To be baptised in Christ what it is To be baptised in Christ is nothing els then according to his commaundement and institution to be imitated And by this forme of speaking is signified that we doe passe into Christ to the end we maie be more straightlie ioined together with him in faith hope and charitie For euen as Souldiers doe sweare to the name of obedience of their Captaine and are so bound vnto him that afterward it is not lawfull for them to be conuersant in the Campe of their enimies which thing if they doe shoulde be death vnto them So we in Baptime are bound vnto Christ and doe sweare that we will neuer afterward fall away vnto the Diuell c. Pet. Mar. fol. 143. To be baptised in Moses what it is Whereas in the Epistle to the Corinthians it is said that the Fathers are baptised in Moses the sence of that place is that the Israelites passed ouer the Sea trusting to those promises which were set foorth of God by Moses Pet. Mar. ¶ Moses being their guide or minister or as some read they were baptised vnto Moses Lawe other by Moses Geneua To be baptised by the holie Ghost what it is To be baptised by the holie Ghost is to receiue the visible graces and giftes of the holie Ghost or to be endued with the graces of the holie Ghost The Bible note Geneua To be baptised ouer the dead what it signifieth Baptised ouer the dead ¶ Some men saie that in token of the generall resurrection certeine Christian men were baptised ouer dead mens graues signifieng that the same dead men should rise at the last daie Tindale ¶ That is as dead and because they were but newly come to Christ would be baptised before they died Except these things be true of Christs kingdome and his subiection what shall become of them whom the Church dailie baptiseth for to destroie death in them which is the ende of Baptime and so they to rise againe Geneua ¶ Among the Corinthians if anie had deceased afore hée could be baptised some did take in hande to bée baptised for them thinking that the same should be auaileable vnto the dead against the resurrection Tertulian Theophilactus Ambrose Though Saint Paule did not allow this superstition yet thereby did he take an occasion to confute them which among the Corinthians denied the rising againe of the dead I. Cheeke What Iohns Baptime signifieth Indeed I baptise you with water to amendment of life ¶ The outward signe putteth vs in minde of this that wée must â—haunge our liues and become better assuring vs as by a seale that we are ingraffed into Christ whereby our olde man dieth and the new man riseth vp Beza Of dipping in Baptime As touching the dipping downe of the childe that is to be baptised I thinke saith Musculus it is not so necessarie but that the Church is at libertie to baptise either by dipping in or els by sprinkling We maie sée in Augustine that this libertie was â—ept in the Churches He that is 〈…〉 baptised saith he doth confesse hisâ— aith before the Priest and doth aunswere as he is asked 〈…〉 And after his aunswering he is either sprinkled with water or dipped into it And Cipriane doth vphold the vse of sprinkling in Baptime but yet so that he saith it is at mens libertie Masculus fol. 29â— Of the Sacrament of Baptime The Sacrament of Baptime saith the Master of the Sentences doth consist in two things that is to saie in the Word and in the Element so that although that the other things bée awaie which were instituted for the better beautifieng of the Sacrament in case that the Word be there and the Element For both in this and in other Sacraments also there are accustomed to be done some things to the beautie comelinesse and some things which belong to the substance and cause of the Sacrament The Word and the Element be of the substaunce of the Sacrament the rest is applied to the solemnitie of it Thus saith he Of which saith Musculus I like well that he doth acknowledge that the wholenesse and substaunce of Baptime doth consist in two things that is to wit the Word and the Element And that the Sacrament is true and holie if it haue these two things though the rest be awaie But wheras he doth referre the rest vnto beautie comelinesse and solemnitie what followeth thereof els but that Iohn and the Apostles did baptise neither beautifullie nor comelie nor Colemnlie for as much as they vsed none of these things Musculus fol. 291. How Baptime is
holinesse and learning Bishoppe of that Church tooke awaie that custome of confessing Héere let these asses lift vp their eares If auricular confession were the lawe of God how durst Nectarius repell and destroie it Will they accuse for an heretike and scismatike Nectarius a holie man of God allowed by the consenting voice of all the olde Fathers But by the same sentence they must condempne the Church of Constantinople in which Sozomenus affirmeth that the manner of confessing was not onelie lette slippe for a time but also discontinued euen til within time of his remembraunce Yea let them condemne of apostacie not onelie the Church of Constantinople but also all the East Churches which haue neglected that lawe which if they saie true is inuiolable and commaunded to all Christians Cal. 3. b. chap. 4. Sect. 7. A Monks opinion of confession In the daies of king Henrie the fourth there was a Monke of Feuersam which men called Moredome that preached at Canterburie at the crosse within Christs church Abbeie and saide thus of confession That as through the suggestion of the fiend without counsell of anie other bodie of themselues manie men and women can imagin and finde meanes waies inough to come to pride to theft to lecherie and to other diuerse vices In contrariwise this Monke saide Since the Lord God is more readie to forgiue sinnes then the fiend is or maye bée of power to moue anie bodie to sinne then whosoeuer will shame and sorrow heartelie for their sinnes knowledgeing them faithfullie to GOD amending them after their power and cunning without counsell of anie other bodie then of God and himselfe through the grace of GOD all such men and women maie finde sufficient meanes to come to Gods mercie and so to be cleane assoiled of all their sinnes Booke of Mar. fol. 645. CONFIRMATION What confirmation was COnfirmation was that Ceremonie which the Apostles did vse when they laide their handes vpon those which receiued the holy Ghost after they were baptised of them and was likewise ordeined by the auncient Fathers For the Bishoppes doe vse vppon those children which were baptised in their infancie and were afterwarde instructed a newe in Christes religion when they came to bée younge men that they might in their owne person and with their owne tongue allowe and confesse their faith publiklie F. N. B. the Italian This was the matter saith hée in times past that the children of christians should bée sette before the Bishop after they were come to yeares of discreation that they might perfourme that which was required of them that béeing of age did offer themselues to Baptime For these sate amonge the Cathecumeni vntill béeing rightlye instructed in the mysteries of faith they were able to vtter a confession of their faith before the Bishoppe and the people The infants therefore that were baptised because then they made no confession of faith in the Church at the ende of thei◠childehoode or in the beginning of their youth they were againe presented of their parents and were examined of the Bishoppe according to a certeine and common forme of a Catechisme And to the intent that this action which otherwise ought of right to bée graue and holie might haue the greater reuerence and estimation there was added also a ceremonie of laieng of handes so the childe was dismissed his faith being approued with a solempne blessing The auncient Fathers make often mention of this order Pope Leo. If anie man returne from heretiks let him not againe bée baptised but let the vertue of the spirit which was wanting be giuen vnto him by the laieng on of the Bishops hands Héere our aduersaries will crie that it is rightlie called a Sacrament where the holye Ghost is giuen But Leo himself doth in an other place expound what he meaneth by these words He that is baptised saith he of heretiks let him not be rebaptised but let him be confirmed with the inuocation of the holy Ghost by the imposition of hands because he receiued onely the forme of baptime without sanctification Although I doe not denie that Hierome is somewhat héerein deceiued that he saith that it is an Apostolicall obseruation yet he is most farre from these mens follies And he mitigateth it when hée sayth that this blessing was graunted onelye to the Bishoppe rather for the honour of Priesthood then by the necessitie of the lawe Wherefore such an imposition of hands which is simplie in stead of a blessing I commend and would wish it were at these dayes restored to the pure vse Cal. in his insti In the fift Sect of his fourth booke Caluine writeth thus But the latter age hath counterfet confirmation in stead of a Sacrament of God the thing it selfe béeing almost quite blotted out They feine this to bee the vertue of confirmation to giue the holye Ghost vnto the increase of grace which was giuen in Baptime to innocencie of life to confirme them vnto battell which in Baptime were regenerate vnto lyfe This confirmation is wrought with annointing and this forme of wordes signe thée with the signe of the holye Ghost and I confirme thée with the ointment of saluation in the name of the Father and of the sonne and of the holie Ghost c. And in confuting this manner of confirmation and imposition of hands hée procéedeth on in this fift Sextio and in the sixt D. W. fol. 777. CONIVRING Of coniuring the Diuell out of infants in Baptime The Apostles vsed not the coniurings in Baptime wherby they doe coniure the diuell to goe out from the infants that should be baptised This they do also altogether without anie example of Christ or the Apostles not onelie as concerning the ceremonie of Baptime but also of other For which of them euer coniured Satan to depart out of him y◠was subiect vnto sinnes and possessed of him not in bodie but in minde The Apostles deliuered such as were possessed with Diuells commaunding the spirits to goe out in the name of Iesus Christ but we read not that they did anie such thing with sinners And I thinke that our aduersaries be not so mad to saie the infants be corporallie possessed of Satan for Christ should haue driuen out the euill spirites out of them which were brought vnto him which thing for all that he did not But if they saye that this is done because of originall sinne in respect whereof infants be in bondage of the kingdome of Satan then I praie you why did not Christ so vnto the publicans sinners the Apostles vnto all them which they baptised béeing also conceiued borne in sinne I know saith Musculus that this coniuring was in the Church in the time of Ciprian Augustine but I séeke not what the fathers did but what Christ did institute and what the Apostls did Musculus fol. 291. CONSCIENCE What conscience is THe conscience verilie is the knowledge iudgement reason of a man whereby euerie man in
for she doubted not but as the Angell had tolde hir she should conceiue and that straight waie but because she sawe that she was not as yet coupled in Matrimonie although she were betrouthed she demaunded how that should come to passe Therefore the Angell in his aunswere comprehended two principall points The one is whereby he remooued awaie doubting if peraduenture there stucke anie thing in the minde of the Uirgin For he said No word is impossible with God The second is of the maner of conceiuing The Holie ghost saith he shall come vpon thée and the power of the most highest shall shaddowe thée But whereas some faine that she asked this because she had vowed virginitie to God it néedeth no long confutation especiallie seeing wée are by the Historie it selfe taught that shee was betrothed to a man neither was there at that time anie such custome to vowe Uirginitie Pet. Mar. vpon the Rom. fol. 96. DRAGMA What Dragma is A Dragma is the fourth part of a Sickle which is to saie fiue halfe pence for a Sickle is twentie halfe pence DRAGON Wherefore the King of Aegypt is called a Dragon I Will vpon thée thou Dragon ¶ The propertie of Dragons is to haunt where abundance of waters are Therefore is the King of Aegypt héere called a Dragon because of the abundaunce of water that are in Aegypt where he raigned So is Hierusalem called a Stewes because of hir haunting of Idolatrie As in the 16. T. M. ¶ He compareth Pharao to a Dragon which hideth himselfe in the riuer Nilus As Esay 51. 9. Geneua The meaning of this place following Thou hast couered vs in the place of Dragons and couered vs with the shaddowe of death That is thou hast condemned vs to the place of Dragons or Serpents or thou hast driuen vs into the place of Dragons or Serpents By the place of Serpents is vnderstood their bondage among the Heathen which in crueltie are like to Dragons or Serpents The same calleth he the shadow of death for it is worse then death more to be feared to be put in all thing to the arbitriment and pleasure of the vngodlie to heare continuallie the name of God blasphemed and all godlinesse despised and all manner of iniuries wrongs done to the fauourers thereof Therefore saith he thou hast couered vs with the shaddowe of death that is with the verie darknesse of death T. M. Who be the Dragons Angells And the Dragon and his Angells fought c. ¶ The Angells whose force the Dragon vseth against Michael are the great men wise men and wealthie men of the world whose puissaunce pollicie riches are the weapons that he fighteth with for the maintenaunce of his kingdome and honour which he hath vsurped wrongfullie with him we must also incounter howbeit with spiritual armour from God according as the Apostle saith 2. Cor. 10. 4. Ephe. 6. 13. Marl. vpon the Apo. fol. 174. Who be the Dragon beast and the false Prophet Out of the mouth of the Dragon beast and false Prophet ¶ There be that thinke the Dragon the Beast the false Prophet to be all one But we maie fitly vnderstand by the Dragon Satan himselfe the Father of lies By the Beast Antichrist all his bodie and by the false Prophet all manner of false teachers of Antichrists kingdome Marl. DRAVVING The meaning of these places following NO man can come to me except the Father which hath sent me draw him ¶ To be drawen of the father is to be endued with faith with the Holie ghost by which our harts are sealed coÌ„firmed toward Christ. For the father giueth faith to whoÌ„ he will on whom he wil he hath mercie whom he will also he maketh hard hearted It is no violent manner of drawing which draweth a man with externall haling and pulling of the which our Sauiour speaketh héere and yet notwithstanding the motion of the Holie ghost is so effectuall that it maketh men willing in despite of flesh and bloud Wherefore that is false and prophane which some saie that no man is drawen against his will as though a man were obedient to God by his owne motion will For in that men willinglie obaie God it commeth of him who frameth their hearts to his obedience Therefore mans free will is nothing Marl. vpon Iohn fol. 218. I will drawe all men to mée ¶ In that our Sauiour speaketh héere so generallie that by his death he will draw all men vnto him it is to be referred to the Sonnes of God which are of the flocke Also he vsed this generall speach because the Church of God was to be gathered out of the Gentiles and also out of the Iewes according to this place There shall be one Shepheard and one Shéepefold Mar. fol. 441. ¶ Looke Father DREAMES How it is hard to discerne Dreames SAint Austen demaundeth by what meanes the reuealations of euill and good spirits maie be discerned one from another he aunswereth that that cannot be done except a man haue the gifte of discerning of spirits but he addâ—th that an euil spirite doth alwaies at the last lead men to wicked opinions peruerse manners although at the beginning the difference cannot be knowen without the gifte of the Holie Ghost In his Epistle to Eâ—odius which is the hundred Epistle inquiring of the same matter he saith I would to God I could discerne betweene Dreames which are giuen to errour and those which are to saluation neuerthelesse we ought to be of good chéere because God suffereth his Children to be tempted but not to perish Pet. M 〈…〉 vpon Iudic. â—ol 137. Of Dreames naturall and supernaturall Supernaturall sleepes or Dreames doe come of God from aboue by good Angells by the which God 〈…〉 his will to whom it pleaseth him And wâ— vnderstand th 〈…〉 â—hose 〈…〉 de 〈…〉 Dreames doe much differ from those that be naturall because they are of more certaintie and sealed confirmed from aboue so that the veritie of the same cannot be ambiguous or doubtfull The Dreames which commonlie happen vnto men are woont to come of continnuall cogitations and thoughts of the minde or of the course of Nature or of the distemperaunce of the bodie or of such like causes But to the diuine Dreames commeth the testimonie of the spirite which witnesseth for a suretie that it is God that speaketh As of the Ladder of Iacob which we reade that he sawe in a vision or Dreame Marl. fol. 13. DRONKENNESSE What Dronkennesse is after the minde of Seneca SEneca saith in his 84. Epistle Dronkennesse is nothing els but a voluntarie madnesse And straight waies after The qualitie of Dronkennesse continuing manie daies is furiousnesse Plato in his 7. booke De legibus toward the ende writeth that Minos in his Lawes prohibited the Cretenses that they should not drinke togethers to Dronkennesse Againe in his 16. Dialogue De iusto at the beginning A dronken
vnto the Temple at the tune appointed and there to make their humble praiers vnto God for peace aâ—n his fauour as the manner of Gods people was in all their distresses to fast and praie in faithfull repentaunce Iere. 36. 6. The Bible note Against supersticious Fasting Behold when ye fast your lusts remaineth still ¶ This fast remaineth yet among the christen for true chastening of the bodie abstaining from vice will we yet neither vnderstand nor heare of but still think with the Iewes that we do God a great pleasure when we fast and also that we then fastâ— when we abstaine from one thing fill our bellies with another And verelie in this thing doth our superstition excéede the superstition of the Iewes for we neuer read that they euer tooke it for a fast to abstaine from flesh and eate either fish or white meate as they caâ—â— it T. M. Quid prodest oleo c. What auaileth it to eat no oile with pain much ado curiously to séek for Nelits figs pepper nuts dates fine white bread honnie Pistacia Besides this I heare saie ther be some which contrarie to the common order nature of men wil neither drink water nor eate bread but séek for delicate suppings hearbs shred togethers the iuice of Béetes receiue yâ— same not out of a cup but out of a shell fie for shame do we not bluâ—h at such foolishnesse Are we not wearie of such superstition And yet beside all this liuing in such curious delicacie we looke to be praised for our fasting How hypocrites will haue their fasting accepted Wherefore haue we fasted and thou séest it not ¶ He setteth foorth the malice and disdaine of the hppocrites which grudge against God if their workes be not accepted Geneua How Fasting driueth out Diuells Howbeit this kind goeth not out but by praier and fasting ¶ The best remedie to strengthen the weake faith is praier which hath fasting added vnto it as an help to the same Gen. ¶ For the casting foorth of diuells by fasting praier marke what Christ aunswereth he saith that the Apostles could not because of their incredulitie and weaknesse of faith and afterward he addeth these two fasting praier as wepons works of faith which cannot be seperated froÌ„ faith neither can be found in the olde bottells of the hypocrits This praier when it striueth against the diuell it surmounteth all worldlie things or plesures and the same is also the onelie true fast to neglect for the time all worldlie things to neglect meat drink whatsoeuer bodelie pleasure or desire maie be imagined yâ— in praier thy minde maie be lifted vp aboue the heauens vnto the throne of God A. G. The vnderstanding of these two places following When ye fast be not sad as the hypocrites are c ¶ By this it appeareth that the true fast is to put awaie all wanton desires and lusts c. And to rule the bodie by conuenient chastitie and mortifieng as it is said in the Psa. 35. 13. I afflicted my soule with fasting Esa. 58. 4. Behold wheÌ„ ye fast your lusts remain stil. Tin Then shall they fast in those daies ¶ Then shall they fast that is so long as I am with them they shall not féele the trouble and great persecution of the world but when I am taken from them then shall they fast that is then shall they mourne for then their persecution and trouble shall begin Tindale Of miraculous Fast. Ther is a fast which is aboue mans strength is sometime giuen of God meruailously vnto some of his saints to commend their doctrine Moses in the mountain fasted 40. daies For God wold by a notable example shew the the law which he set foorth came from himselfe was not inuented of men Neither went Moses therefore vnto the mountaine to fast but to receiue the law of God to talke with him Elias also receiuing bread water of the Angell in the strength of the meate walked 40. daies euen vnto the mount of God Horeb the he by this miracle shuld be declared to be the true reuenger of the law By this kinde of fasting our sauior coÌ„mended the preching of the Gospel yâ— it shuld not séeme to be a thing vulgar but shuld be proued a thing begun by god But these were miracles neither pertain they anie thing vnto vs but only yâ— we shuld haue theÌ„ in admiratioÌ„ by such exaÌ„ples be stirred vp with reuereÌ„ce to receue the word of god P. M. vp I. 274 And wheÌ„ he had fasted 40. daies ¶ The fasting of Christ ought to be vnto vs an example of sober liuing not for 40. daies as some do imagin of their own brains but as loÌ„g as we are heere in this wildernesâ— S. I. Che. Of the fast compelled Ther is a fast which lieth not in our power as when we béeing destitute of meate haue not whereof to â—ate Héere is need of patience we must praie vnto God yâ— he would strengthen encourage vs. So the Saints when they wandred about preached the Gospell were compelled sointinies to hunger And the disciples when they followed yâ— Lordâ— wer driueâ— by hunger to plucke the eares of corne to rub out the corne Elias also desired meate of the widdow and waited at the Brooke for such meatâ— as the Rauens should bring him This kinde of fasting men do not take vpon them of their owne frée will but it is laide vpon them by God Pet. Mar. vpon Iudic. fol. 274. FATHER How these places following be expounded NO man commeth to me except my Father drawe him ¶ Manie men vnderstand these words in a wrong sence as though God required in a reasonable man no more then in a dead post and marketh not the words that follow Omnis qui audit c. that is euerie man that heareth and learneth of my father commeth to me God draweth with his word the Holie ghost but mans dutie is to heare and learne that is to saie receiue the grace offered consent vnto the promises not repugne the God that calleth God doth promise the Holie ghost to them that aske it and not to them that contemne him c. ¶ Looke Drawing My Father worketh hetherto and I worke My Father worketh that is my Father kéepeth not the Sabboth daie no more doe I. My Father vseth no common Merchandise on the Sabboth daie and no more doe I. Tindale Walke not in the steps of your Fathers Whereby the holie ghost confuteth them that saie they will follow the religion and example of their Fathers and not measure their dooings by Gods word whether they be approoueable thereby or no. Geneua When your Fathers tempted me c. ¶ Sée I praie you how perillous it is to followe the example of our fore-fathers vnlesse it be most certaine that they haue walked in the waies
or with anie other notablie spotted with anie kind of vice or euill manners the companie kéeper with such must néeds at the length be infected with the same vices And therefore Cato gaue a precept to young children Tu bonis ambula My childe kéepe companie with them that be good for it is most true that the Apostle saith Corrumpant mores bonos colloquia praua Naughtie filthie talke do oftentimes corrupt good manners To this purpose and ende therefore to teach men this holye wholesome lesson to beware of euill companie to ioine them to good companie was this text commonlie alledged Cum sancto sanctus eris c. Which sentence as it is verie good so it is not true nor agréeing with yâ— mind of the Prophet For his meaning in this place is yâ— God with a man yâ— is holie he wil be holy that is he wil be present with him mainteine his holines And with him that is present sound without wrinkles or wiles God will dwell with him strengthen him in his perfectnesse and with the pure the Lord will be pure and with the froward the Lord wil deale frowardlie not yâ— there is anie frowardnesse or peruertnesse in God but dealeth frowardlie after the manner of speaking of yâ— Scripture when he punisheth the frowardnesse of men Like as God is holie with them that be holie yâ— is he prospereth them in their holinesse Now ye sée yâ— albeit this as a good godly sentence gathered of these words Cum sancto sanctus eris c. With him that is holie vertuous good a man kéeping companie with such shall haue a smacke of his holinesse vertuousnesse And he that shall vse to kéepe companie with the wicked vngodlie shall grow to wickednes vngodlines yet the more true the verie Germaine sence of these words in this to applie them to the practises of God not companie kéeping with man whose propertie is to be mercifull to shew his louing fauour vnto men fréelie without our deseruing and yet this fauour doth follow them that applie themselues to holinesse and vertuousnesse Ric. Turnar HOLIE GHOST How and when the visible signe of the holie Ghost was receiued ANd they receiued the holie Ghost c. ¶ Understand in a manifest and visible signe as the Apostles themselues receiued it in the first daie or as we call it Whitsondaie which thing at yâ— time was necessarie for the furtherance stablishment of the preaching of the Gospell although not néedful to saluation But now that the preaching thereof is sufficientlie confirmed this visible miracle is ended and yet remaineth that stil which was stablished by the miracle yâ— is by the preaching of yâ— Gospell is ministred the holie Ghost although our bodilie eye sée it not by whom faith commeth which receiueth Christ to be our righteousnesse sanctification and redemption 1. Cor. 1. 30. Tindale How the holie Ghost is God proued by the Scriptures Are ye not ware that ye are the Temple of God and how that the spirit of God dwelleth in you If anie man defile yâ— temple of God him shall God destroie for the temple of God is holy which Temple are ye And againe ye are the Temple of the liuing God as saith God I wil dwel among them and be their God and they shall be my people But we are also called in Scripture yâ— temples of the holie Ghost For know ye not saith Paule that your bodies are the temples of the holie Ghost which is in you wherefore it must néeds be graunted that the holie Ghost is God ¶ What man knoweth the things of man saue the spirite of man which is within him Euen so the things of God knoweth no man but the spirit of God By which sentence it is euident yâ— as is the spirit of man to manward so is the spirit of God to God-ward as the spirit and bodie is but one man yet haue seuerall offices euen so the Father Sonne holie Ghost although they be distinct in name and office are yet but one God S. Paule saith If the spirit of him yâ— raised vp Christ froÌ„ death dwel in you euen he yâ— raised vp Christ from death shal quicken your mortall bodies because of his spirit that dwelleth in you And againe speaking of the same holie Ghost he sayth If ther be anie man that hath not the spirit of Christ the same is none of his For as much then as the same holie Ghost is indifferentlie the spirit of the Father and of the â—onne it must néedes be graunted that he is of the selfe same nature and substaunce with them both and so all one God with them This sentence also proueth Christ to be God ¶ Peter sayd to Ananias how is it that Satan hath filled thine hart that thou shouldst lie vnto the holy Ghost And after that he saithâ— Thou hast not lied vnto me but vnto God Wherfore seeing he saith in lieng vnto the holie Ghost he lied vnto God it cannot be denied but that the holie Ghost is God ¶ None maie be euerie where and in all persons at once but God The holie Ghost maie be in all men and euerie where at one time and moment Ergo the holie Ghost is God ¶ None hath power to send forth appoint Christ to yâ— preaching of the Gospell but God but the holie Ghost hath done the same as Christ himselfe affirmeth out of Esaie the Prophet saieng The spirit of the Lord is vpon me for he hath anointed me to preach the Gospel to the poore and hath sent me to heale the broken in heart wherefore the holie Ghost is God ¶ There are thrée saith Iohn that beare record in heauen the Father the Word the holie Ghost and these thrée are one And although some men affirme yâ— this sentence these thrée are one is not found writteÌ„ in yâ— Gréek yet is it altogether vntrue for yâ— Gréeke traÌ„slation hath it But if it were not in yâ— Gréeke what is that for vs séeing the selfe same thing maie be proued by other places of Scripture for Christ sayth I and the father are one And the holie Ghost also is not onelie the spirit of the Father but also of the sonne so is of one nature and substance with them as is before sayde wherefore it maie well bée sayd yâ— he is God and yâ— these thrée are one and beare record of the truth for he sayth If we receiue the witnesse of man yea the witnesse of God is greater The witnesse of them is the witnesse of God Ergo the Father the Sonne and the holie Ghost are God ¶ It is onelie the office of God to elect and choose ministers which are fit to gouerne his Church and therfore the Apostles setting Barnabas Mathias before God sayd thus Thou Lord which knowest the heartes of all men shewe whether of these two thou hast
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
to suffer anie thing then they will bée lyke vnto the wicked finally they are such which doe not resist euill but doe ouercome euill 〈…〉 dooing that which is good Marl. fol. 77. How the meeke shall pssesse the earth Blessed are the méeke for they shall possesse the earth ¶ By the earth vnderstand all that we possesse in this worlde which all God will keepe for vs if wée bée soft and méeke And whatsoeuer 〈…〉 arise yet if we will be patient and abide the end will goâ— on our side As it is written in the Psalme 37. 9. The wicked shall bée wéeded out but they that abide the Lords leasure shall inherit the land And againe within a while the wicked shall be gone thou shalt see his place where he was and he shall be away but the meeke shall inherite the earth Euen as Be still and haue thy wilt of a little medling commeth great 〈…〉 for a patient man shall weare out all his enâ—mied Tindale fo 210. How that God doth guide the Meeke in iudgement Dirigit mansuâ—tos in iudicio docebit mitos viaâ— suas Them that bée méeke shall be guide in iudgement and such as be gentle them shal he teach his waies ¶ To guide yâ— méeke in iudgement is not meant onely to be their helpe onely when they shall come before the Iudges of this world but to guide them in iudgement iâ— héere meant to make them through his grace knowledge of his law to liue orderly vprightly in all their doings with right iudgement true discerning of vertue froÌ„ vice This great gift doth God of his gratious goodnes giue vnto men that be sinners but yet saith the Prophet not to all manner of sinners but onely to those yâ— be méeke gentle Vniuersa via Domini misericordia veritas requirentibus testamentum eius testimonia eius All the wayes of the Lord are mercie truth but yet sayth the Prophet Requirentibus testamentum eius testimonia eius Unto such as kéepe his couenaunt and testimonies To the sturdy rebellious sinners Via Dominni odor mortis fuit The wayes of yâ— Lord is a deadly sauour and a pestilent stinke which neuerthelesse of themselues and namely to all good men are Odor vitae the sweete odour of life So that to the wicked the wayes of the Lorde his commaundements are the occasion of their great damnation but vnto the méeke and such as feare the Lord they are light vnto life ouerlasting through the mercie and truth graunted vnto vs in and by Iesus Christ our Lord. Riâ— Turn MELCHISEDECH How he is a figure of Christ. WIthout Father without Mother without kinne c. ¶ So called because that Moses maketh no mention of his parents kinsfolkes but as he had bene sodeinly sent of God into the world to be a figure of Christ or euerlasting Priest and shortly taken out of the worlde againe So Christ as touching his humanitie had no Father and concerning his diuinitie had no mother Geneua ¶ It is sayd that Melchisedech is without father mother because that no mention at all in Scriptures is made of his parents nor yet of his genealogie And thus doth the Scripture declare yâ— he is a liuely figure of Christ which as touching his Godbead is without mother being begotten of his father without all beginnings and as touching his manhood is without father being conceiued by the mighty operation of the holy Ghost Sir I. Cheeke How Melchisedech and Sem is one person Lyra sayth that Melchisedech was the same person which in Scripture is called Sem the first son of Noâ— And S. Paule Heb. 7. saith that Melchisedech was without father without mother without kinne and hath neither beginning of his dayes nor yet end of his lyfe So that by this it should séeme Melchisedech Sem not to be one person To this aunswere is made on this wise that the Apostle reporteth Melchisedech to be without father mother because the Scripture maketh no mention of them not that he was without parents kinsfolks c. For although yâ— Scripture make mention of yâ— father mother of Sem and of his Genelogie yet it is not vnder the name of Melchisedech but vnder the name of Sem. And so is yâ— Apostle to be vnderstood that vnder the name of Melchisedech no mentton is made in the Scripture of his father and mother Lyra. The meaning of Saint Paule in making mention of Melchisedech Saint Paule writing to the Hebrewes goeth about to disswade them from the vaine confidence they had in the sacrifices and ceremonies of Moses lawe to perswade them to put their trust in that onely sacrifice that Christ had offered himselfe once for all And least they shoulde reiect his doctrine as hauing no ground in holy Scriptures he putteth them in minde of Melchisedech who was a figure of Christ and of his Priesthoode which was also a figure of Christs Priesthoode First he was a figure of Christ saith Saint Paule in that he was called Melchisedech which is by interpretation the king of righteousnesse the king of Salem which is the king of peace And in that hée was a Priest of the most high God and hath neither beginning nor ende of dayes noted in holy histories his Priesthoode séemed to be an euerlasting Priesthood and therfore saith Saint Paule he is likened to the sonne of God that is euerlasting and hath an euerlasting Priesthoode and is alwaie able to saue them that séeke saluation at his handes because he lyueth euer to make intercession for vs. This is the minde of Paule And not that Melchisedech was a figure of Christ and of his Priesthood in that he vsed to offer to God a sacrifice of bread and wine c. Crowley How Melchisedech is brought in of the Papists to mainteine the sacrifice of the Masse Melchisedech say they was a figure of Christ for hée was yâ— Priest of the highest And as Dauid saith Christ is an eternal Priest after the order of Melchisedech and therefore he offered bread and wine vndoubtedly Melchisedech was a figure of Christ but Saint Paule manifestlye declareth in what thinges he was the figure of Christ. In the rehearsing of the honours and dignitie of Melchisedech which is that he was an eternall Priest and king of peace and righteousnesse There is not one word of bread and wine They cannot finde in the booke of Genesis that Melchisedech did sacrifice vnto God but that he offered bread and wine to Abraham for sustenaunce of his people as Christ offered to vs his worde Melchisedech brought bread and wine and Abraham paide him tithe Christ after the same sorte gaue vs the Sacrament of his bodye and bloude but he did not offer it to God The Scripture sheweth forth Melchisedech vnder the figure of an eternall and onely Priest But the Papists appoint other Priests to bée Christs Uicars after his ascention into
God alwaies singing vnto him in our hearts and so shall we be true honourers of God the Father and shall honour him in spirite and trueth Crowley Who began first to make the statute of Priests chastitie Some saith that Calixtus primus did first make the statute that Priests should vow chastitie but that is not so For all Chronicles beareth witnesse that Priestes hadde wiues in the Councell of Nicene the which was almost an hundred yeares after Calixtos daies But auncient histories doth make mention y◠Nicholas the first which was bishop of Rome the yere of our Lord. 860. did goe about this thing but he coulde not bring it to passe by the reason of an holy man S. Hulderich Bishop of Auguensais which wrote sharpe Epistles against him reprouing him sore y◠because he would compell Priests to vow chastitie his words be these Thou hast not swarued a little from discretion y◠whereas thou oughtest to haue counselled Priests to chastitie thou hast with a Lordly violence compelled them to it Is not this after the iudgement of all wise men a great violence when that thou against the institution of the Gospel and against the decrée of the Holy ghost wilt compell men to serue thy priuate decrée c. ¶ Note that this holy man saith that Priests ought to be admonished and counsailed to chastitie but not compelled For that saith he is a great violence and against Christs holy Gospell and the blessed spirit of God This holy man procéedeth further with the Bishop of Rome and telleth a fact of S. Gregory the which went about to compell Priests to vow chastitie Upon a daye S. Gregory sent vnto his Pondes for fish and in the nets that they fished withall were brought about 6000. young childrens heades the which thing when S. Gregory saw strake him sore to the heart and was very heauie of that sight and perceiued anone that his decrée that he made for Priests chastitie was the occasion of this great murther in that that Priests could not liue sole nor yet they durst not auow their children for feare of the decree And so for sauegard of their honestie they fell into a fearefull and abhominable sinne to kill their owne children And for this cause S. Gregory saith this holy Bishop did reuoke his decrée againe and did greatly allow the saieng of the Apostle It is better to marry then to burne Adding to it of his owne It is better to marry then to giue occasion of murder D. Barnes fol. 328. PRINCES How Princes ought to be obeyed A Man ought to obey his Prince but in the Lord and neuer against the Lord. For he that knowingly obeyeth his Prince against God doth not a dutie to the Prince but is a deceiuer of his Prince and an helper vnto him to worke his owne destruction He is also vniust which giueth not the Prince that is the Princes and to God that is Gods A noble saieng of Valentinianus the Emperour for choosing the Bishop of Millayne Set him saith he in the Bishoppes seate to whome i◠we as man doe offende at anye time maye submit our selues Policarpus the most constant Martir when he stoode before the chiefe Ruler and was commaunded to blaspheme Christ and to sweare by the fortune of Caesar c. he aunswered with a mild spirit We are taught saith he to giue honor to Princes which be of God but such honour as is not contrary to Gods religion Ridley in conferring with Latimer How Princes ought to doe with matters of religion ¶ Looke Kings How this place following is vnderstood O ye Princes open your gates and de ye lift vp O ye euerlasting dores and the King of glory shal enter in ¶ Much adoe there is about the exposition of this verse Some delyght in the applieng of it to the building of the Temple at Ierusalem Other in a spirituall Allegorie apply it to the mēbers of Christ which vndoubtedly agréeth very handsomely with the processe of the Prophet as thus O ye Princes open your gates By y◠Princes which haue giuen their names and their faith to Christ the holy Lord may well be vnderstood all such men which doe earnestly studie to liue a godly lyfe All they whether they be men or women poore or rich high or low in the sight of the world they are neuertheles spiritually Princes lyke as they be called spirituall Priests Priests as S. Peter doth call them because they sacrifice daily vnto god their bodely members their whole heart minde to the true seruing of God And lyke as they bée called in respect of such spirituall sacrifice Priests so may all true Christians be called princes because they haue conquered as I might say and crucified as S. Peter tearmeth it their flesh against all vice and concupisence To these Princes the Prophet now speaketh saieng O ye Princes O ye liuing Saints O ye dearely beloued members of Iesus Christ open your gates not your gates made of timber and boords but your spirituall gates the gates and dores of your soules which be spirituall and eternal open them resist not the Holy ghost quench not the spirit that Christ the king of eternall glory may come and dwell in your hearts Loue him and labour continually to kéepe his Commaundements and then surely both he and his Father with the holy Ghost will come and dwell with you Ric. Turnar PRISCILLIANVS Of the damnable heresies of this man PRiscillianus a Spaniard maintained the opinion of Gnostici Manichaeus and Sabellius being condemned by the Councel of Burdeaux he appealed vnto Maximus the vsurping Emperour which found him an Heretike and beheaded him Prosp. Chronic. He said the soule was of one substaunce with God and came downe from heauen to endure voluntary conflicts He said that mans actions were gouerned by the starres he condemned the eating of flesh he parted married couples referring the creation of the flesh not to God but to wicked Angels he allowed of the Scriptures called Apocripha Unto euerye of his followers he sayd Iura periura secretum prodere noli August li. de haeres PRIVI CONTRACT How priuie contracts are not lawfull nor good NOw also if ye will consent to deale mercifully and truely with my master tell me and if not tell me also ¶ He treateth with the mother and brother concerning the maide whereby it may appere that priuie contracts without the knowledge and consent of their parents are not good The Bible note PROCESSIONS How Processions came vp WE read not of any Processions till the time of Agapatius Pope who as Platina reporteth did first ordeine them Ann. 533. Although we read the like of Leo y◠third about 810. yeares after Christ. Surely whensoeuer Processions beganne they were taken of Gentilitie We read oft in Pliny that the Romanes in all their distresses would runne to euerye Idoll they had would goe their circuites from this place to that place and think they did acceptable
God doth not onelie attribute this vnto God that he séemeth to be angrie when he doth chasten and punish sinners but he doth expreslie giue vnto him a certeine commotion also which we doe call anger And I will not grudge to resite his words These things saith he which be naught must of necessitie displease him that is good and iust and he that is displeased with euill is moued when he seeth it done We doe rise to reuenge not because we be hurt and anoied but that discipline maie be kept mens manners corrected libertie refrained This is a iust anger which as it is necessarie in man for the redresse of naughtinesse so is it also in God from whom the example came vnto man For like as it behooueth vs to chasten them which be subiect vnto our iurisdiction so it beséemeth God to chasten the sinnes of all and that he maie doe that he must néedes be angrie For it is naturall for the good to bee moued and stirred at the sinne of an other Therefore they shold haue defined it thus that anger is the motion of the mind meaning to chastice sinne For the definition of Cicero Anger is a desire to reuenge is not much different from that we said afore But the same angerâ— which we maie call either furie or rage ought not to be in man because it is altogether faultie But that anger which belongeth to correction of vice neither ought to be taken from man neither can be taken from God because it is both profitable necessarie for meÌ„ This saith Lactantius by which words he doth not take from God the commotion and sturre of anger but that onelie which is ioined with fault and is vnséemelie also for man Musculus fol. 438. For some when they heard prouoked him to anger ¶ He is angrie héere because they refused wisdome and imbraced follie because they forsooke yâ— word of truth â—olowed vaine deuices because they would not enter into the rest promised them but had more desire to returne to yâ— heauie labour bondage of Aegipt This madnesse of yâ— people the Lord is angrie with as a louing Father yâ— had care ouer them So if we will haue holie anger let it be frée from all hatred reuenge arise onelie for the profit and well dooing of our neighbour Thus we read our Sauiour Christ was angrie when he sawe yâ— frowardnesse of the Iewes who by no admonitions would be made wiser Thus S. Paule prouoketh Timothie when he saith Reproue sharplie rebuke men yâ— they turne not awaie from yâ— truth So S. Iude biddeth vs all if we fall into companie with froward men to saue them with feare as if we would sodeinlie pluck them out of the fire Thus if we can haue our affections moued we are holiâ—â—e angrie for the end of our doings is yâ— profit of our brother Deering By wrath is vnderstood not a disturbance or perturbatioÌ„ of the mind for these things can haue no place in God But as Augustin hath wel interpreted in his booke of yâ— Trinitie Wrath in God signifieth a iust vengeance And God is said to be angrie when he sheweth foorth his effects of an angrie man which are to punish aâ—enge So he is said to repent himselfe that he had made man because like a man that repenteth himselfe he would ouerthrow his worke Pet Mart. vpon the Rom. 107. And the wrath of the Lord wared hotâ—e against Israel c. Wheras yâ— wrath of God wared hot against Israel is not so to be vnderstood as though God had anie affections for that perteineth onelie vnto men But according to the coÌ„mon receiued exposition of these places we féele yâ— God is like vnto men yâ— are angrie after which selfe same reson it is written yâ— he somtime repenteth wherefore God either to repent or to be angrie is nothing els but that he doth those things which men repenting or to be angrie vse to doe for the one do either alter or els ouerthrowe that which before they had done and the other take vengeance or iniuries done vnto them Ambrâ—se in his booke of Noe the Arke the 4. Chapter speketh otherwise of the anger of God for neither doth God saith he thinke as men doe as though some contrarie sentence should come vnto him neither he is angrie as though hâ—â— wore mutable but therefore these things are beléeued to expresse the bitternesse of our sinnes which hath deserued the wrath oâ— God to declare that the fault hath so much so farre increased that euen God also which naturallie is hot moued either by anger or hatred or anie passion séemeth to be prouoked to wrath c. And aptlie is there mention made of the anger before the punishment For men vse first to be angrie before they reuenge Pet Mar. vpon Iudic. fol 70. Of two kindes of Anger He was excéeding wrath c. ¶ There are two kindes of anger the one deserued the other vndeserued The deserued anger is with the which God is prouoked against sinners parents against disobedient children Magistrates against wicked subiects and maisters against negligent schollers and such like He that giueth occasion of such anger offendeth and is in fault bicause the partie against whome the offence is committed is iustlie angrie but such was not the anger of Herod The vndeserued anger is when as they are let by some meanes or other from their wicked intent and purpose He that giueth occasion to these is not in fault With this kinde of anger was Herod angrie therefore the fault was in himselfe and not in the wise men Marl. vpon Math. fol. 24. ANOINTING What is meant by the Anointing of the head But wheu thou fastest anoint thy head c. ¶ To anoint the head is meant as turning the other chéeke and of that the left hand should not knowe what the right did That is that they should auoide all vaine glorie and fast to God and for the intent that God ordeined it for And that with a merie heart and cheerefull countenaunce thereby to seeke the working of God and to be sure of his fauour Such is the meaning and not to binde them that fast to anoint their heades and wash their faces And the manner and phrase of speaking commeth of an vsage that was among the Iews to anoint themselues with swéete and odiferous ointmentes when they were disposed to be merie and to make good cheere As ye sée how Mary of Bethanie powred a boxe of precious ointments vpon Christs head as he sate at supper Tindale Of the anointing of the sicke with Oyle what was meant thereby And they anointed manie that were sicke with Oyle ¶ In healing the sicke the Apostles did vse oyle to signifie thereby that they were healed by the vertue of the holie Ghost which in the holie Scriptures manie times is signified by outward vnction Sir I. Cheeke Looke Oyle ANTES The first
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
that by that instrument he worketh manie things c. Pet. Mar. fol. 325. And his arme shall rule for him ¶ His power shal be sufficient without helpe of anie other and shall haue all meanes in himselfe to bring his will to passe Geneua ¶ Where the Lord saith he hath made bare his holie Arme is as much to saie as he is readie to smite his enimies and to deliuer his people Geneua Therefore mine owne Arme helped me ¶ God sheweth that he hath no néede of mans helpe for the deliueraunce of his and though men refuse to doe their dutie through negligence ingratitude yet he himselfe will deliuer his Church and punish the enimies Read Chap. 59. 10. Geneua ARMINIANS Of their hereticall and damnable opinions THese people were of the Countreie of Armenia and of late yeares christened but now they be subiect to the Turkes They in some things erred from the Church of the Latines and Greekes They haue one great Bishop whom they cal Catholicum They celebrate much like vnto our fashion They kéepe holie neither the Natiuitie of Christ nor his Baptime saieng he néeded not to be purged nor clensed of sin Also they tooke from all sacraments the vertue to confer grace They eftsoones baptise those that came from the Church of the Latines to them saieng that we be not of the Catholike faith but they They saie that no man maie be christened vnlesse he receiue the Sacrament of the Altar that Infants néed not to be baptised affirming that in them is no Originall sinne That the holie Ghost procéedeth of the Father and not of the Sonne That the Sacrament of the Altar maie not be consecrated of bread cleane without leauen Also in the consecration they put no water into the wine Moreouer they saie that the receiuing of the Sacrament profiteth onelie the bodie That when Christ descended into Hell he led with him all that wer there That Matrimonie is no Sacrament and may bée dissolued at the will of the man or woman That Christ did rise the Saterdaie after good Friday All these and other heresies are condempned by sundry generall counsailes and the consent of all Christendome Eliote ARRIVS Of his heresie and lamentable end ARrius borne in Libia yet a Priest of Alexandria hearing Alexander the Bishop intreating curiouslie of yâ— Trinitie thought verilie that he maintained the opinion of Sabellius set himselfe against the Bishop and said that the sonne of God had a beginning of essence that there was a time when he was not he said that God was not alwaies a Father that the sonne was not from euerlasting but had his beginning of nothing Béeing called before the Emperour he would subscribe to the Nicene counsell and sweare to His deceipt was to carrie in his bosome his hereticall opinion written in a péece of paper and when he came to the booke he would sweare yâ— he thought as he had written meaning in his bosome His end was lameÌ„table for comming from the Emperour after the oth he had taken with great pompe through the stréet of Constantinople he was taken with sodeine feare withall he felt a laske immediatlie he asked of them where there was anie house of office thither he went and voided his guts As manie as went by were wont to point at the place with the finger and saye in yonder Iakes died Arrius the heretike Socrates li. 1. cap. 3. 25. Epiphan Haeres 68. 69. ¶ About the yeare of our Lord. 499. Transamandus king of the Vandales in Afrike banished 220. Bishops for that they withstood and resisted the heresie of Arrius ¶ About the yeare of Christ. 522. Iustine the Emperour banished all the Bishops of the Arrians Maniches and other heretikes and indeuoured to restore againe the pure and sincere Christian faith But shortlie after he fearing of the power of Theodorich the king of the Ostrogothes permitted the Arrians to turne to their Churches ¶ About the yeare of our Lord. 591. Leonigildus king of Spaine slew his own sonne Hermogile because he would not consent to the heresie of Arrius Cooper Of the conâ—utation of the Arrians Looke Christ. ARROVVES What the Arrowes of the Almightie are FOr the Arrowes of the Almightie is in mée c. ¶ The Arrowes of the Almightie after some mens opinion are the sorenesse of his iudgement and his wrath After some other they are the trouble which the lawe moueth in the hearts of men while they therby are stirred to hate themselues so are healthfullie killed as it is said Psalme 38. 2. Some againe expound them to be the crosse of miserie and wretchednesse wherein God had now wrapped him For the Saints saie they receiue their crosse of the hand of God The same wil that this sentence be an increasing and amplifieng of that which his aduersarie had fierslie laide against him Eliphas in the beginning of the fourth Chapter had said that the plague was come vpon him had touched him With this say they meteth he now Beholde it not onelie toucheth mée but woundeth mée with Arrows and those venoumed with venome haply with the gall of Dragons with which touching both my bloud waxed wood and all my spirit is suppled vp Moreouer God hath not onelye throwne these dartes vppon mée but also his dreadfull feares that is whatsoeuer hée hath that is terrible laieth he on mée T. M. How Arrowes are sometimes taken â—or thunder and lightnings Then he sent his Arrowes that is to saie his lightninges and scattered them Read Psalme 77. 17. Geneua How they are sometimes taken for sicknesse For thine Arrowes haue light vppon mée ¶ Thy sicknesse where with thou hast visited mée Geneua ASIA What Asia is ASia is one of the three parts of the world conteining Asia the lesse Lidia Caria Bithâ—â—â—a Galatia Capadocia Armenia Cilicia Sarmatia Assiria Arabia Persia Hircania Media the two Indies with manie mo as Ptolome describeth in his twelue Tables Cooper Of whom Asia was first possessed Sem the first sonne of Noe Prince of Asia called also of some Melchisedech a iust and peaceable King a Priest of Almightie God from whome Christ liniallie descended possessed Asia with his children For of Elam came first the Persians of Assur the Assirians of Arphaxat the Chaldeans of Lud the Lidians and of Aram the Sirians Grafton ASKING The manner of asking of God THis saith Dauid Kimhi was the manner of asking of God Hée which would enquire concerning anie publike affaire or otherwise of anie weightie matter came vnto the Priest and hée putting on an Ephod stoode before the Arke of the Lord. In the Ephod or in the brest plate were 12. precious stones wherein were written the name of the twelue Tribes And there were also set the names of Abraham Isaac and Iacob And in those stones were all the letters of the Alphabet The asker ought to turne his face vnto the Priest and to aske not in déede so apertlie that his
times alwaies his praise shall be in my mouth Chrisostome saith when God is blessed and thanks be giuen of men vnto him then more plentious blessing is wont to be giuen of him for their sakes by whom he is blessed For he that blesseth maketh him debter of a greater blessing Calfehill fol. 116. By blessing vnderstand not the wagging of the popes or Bishops hand ouer thy head but praier as when we saie GOD make thée a good man Christ put his spirit in thée or giue thée grace and power to walke in the truth to followe his commaundemēts as Rebeccaes friends blessed hir when she departed saieng Thou art our sister growe into thousand thousands thy séed possesse the gates of their enimies And as Isaac blessed Iacob saieng God giue thée of the dew of heauen and of the fatnesse of the earth abundance of corne wine and oile And Gen. 28. 3. Almightie God blesse thée and make thée grow and multiplie thée that thou maist be a great multitude of people giue to thée and to thy séede after thee the blessing of Abraham that thou maist possesse the land wherein thou art a straunger which he promised to thy grandfather such like Tindale fol. 145. What Gods blessings are Gods blessings are his giftes as in the first Chapter of Genesis he blessed them saieng Grow and multiplie haue dominion And in the. 9. Chapter he blessed Noe his sonnes and gaue dominion ouer all beasts authoritie to eate them And God blessed Abraham with cattel and other riches And Iacob desired Esau to receiue the blessing which he brought him that is the present and gift God blessed the. 7. daie That is gaue it a preheminence that men should rest therein from bodilie labour and learne to know the wil of God and his lawes how to worke their works godlie all the wéeke after God also blessed all nations in Abrahams séed that is he turned his loue and fauour vnto them giueth them his spirit and knowledge of the true waie and lust and power to walke therein and all for Christs sake Abrahams sonne Tindale fol. 5. Who is blessed and sanctified of God He is blessed which kéepeth himselfe that which he is by new birth that is to wit which continueth in walking in newnes of life according to the which Christ saith Blessed are they which heare the word of God and kéepe it Luke 11. 28. Also Blessed is he to whom the Lord imputeth no sin in whose heart there is no guile Psal. 32. 1. 2. Rom. 4. 8. Marl. vpon the Apoc. fol. 276. ¶ Blessed is that man of the Lord yea holie iust and perfect maie he be reported also of all men which hath portion conuenient in y◠first resurrection with Dauid Magdalene Zacheus Peter Happy are they which hearing the word of God retaineth it in their liuing for they being renued with the glad tidings of life are depured by the spirit of Christ sanctified so made the habitacles of the holie Ghost Bale vpon the Apoc. fol. 59. Some peraduenture will aske who be they that be blessed and sanctified of God truelie all they whome Christ hath sanctified in his bloud and washed their sinnes in his bloud that hath faith and doth beléeue their sinnes onelie to bée taken awaie by Christ and his bloudshed for their remission of sinnes which will beléeue surelie till they die These be they which be truelie hallowed and sanctified in God the father and these bée holie and blessed whether men do blesse them or curse them Other there be that be sanctified as of men and of the Pope of the Cardinalls of Bishops or Abbots but these be not holie nor blessed except that Christ hath sanctified them in his bloud and hath remission of their sinnes by Iesus Christ which thing they beléeue surelie or els they be not sanctified of God nor blessed be they neuer so oftentimes blessed of the popes holy hand and all his thrée crosses with all the miters of his Cardinalls and Bishops Bibliander in the exposition of Iude. Of the sacramentall blessing Iesus tooke bread blessed c. ¶ To blesse is not to make a crosse but rather to giue thanks as he himselfe doth expresse by by when he speaketh of the cup. Againe where Marke vseth this word blessed Mathew Luke and Paule doe saie he gaue thanks both in Gréeke and in the Latine Sir I. Cheeke And when he had blessed ¶ Marke saith had giuen thanks and therefore blessing is not a consecrating with a coniuring of murmuring force of words and yet the bread the wine are chaunged not in nature but in qualitie for they become vndoubted tokens of the bodie and bloud of Christ not of their owne nature and force of words but by Christ his institution which must be recited and laied foorth that faith maie finde what to laie holde on both in the word and the element Beza The cup of blessing which we blesse c. ¶ When I spake saith Chrisostome of blessing I spake of thanksgiuing and speaking of thanksgiuing I open all the treasure of the goodnesse of God and rehearse those great giftes of his For with the cup we adde the vnspeakable benefites of God and whatsoeuer we haue obteined So we come vnto him we communicate with him thanking him that he hath deliuered mankinde from errour that when we had no hope and were wicked persons he admitted vs brothers and companions to himselfe with those and such other rendrings of thankes we come vnto him Héere ye sée what Chrisostome tooke blessing to be Calfehil fol. 106. What it is to blesse the Lords name Blessed be the name of the Lord. ¶ We maie not onelie picke out the words but also consider of what minde they procéede and that they be spoken trulie and vnfainedlie for how is it possible that we should blesse the name of God if we doe not first acknowledge him to be righteous But he that grudgeth against God as though he were cruell and vnkinde cursseth God because that as much as in him lieth he lifteth himselfe vp against him He that acknowledgeth not God to be his father and himselfe to be Gods childe ne yéeldeth record of his goodnesse blesseth not God And why so For they which taste not of the mercie and grace that God sheweth vnto men when he afflicteth them must néedes grinde their téeth at him and cast vp and vomit out some poyson against him Therefore to blesse the Lords name importeth as much as to perswade our selues that he is iust and righteous of his owne nature and not onelie that but also that he is good and merciful Lo◠héere how we maie blesse Gods name after the example of Iob that is by acknowledging his Iustice and vprightnesse and moreouer also his grace and fatherlie goodnesse towards vs c. Caluine vpon Iob. fol. 32. ¶ Héereby he confesseth that
intent that we should followe him and thereby haue purgation for our sinnes For beside that it is impossible to followe him without an especiall worke of the spirit either in that he fasted fortie daies or in that he was neuer hungrie This were a plaine deniall of the benefits of his passion and the setting vp of our owne worke which is vnperfect For what great matter is it to eate meate but once euerie daie to drink two or thrée times many haue so liued in old yâ— time And what holines is it to eat fish onelie do not Cormerants and such as liue by the sea side liue so like wise Christ hath commaunded vs to followe him in loue peace mercie such like But in this example as a thing impossible we haue no such commaundement except we be drawne into wildernesse by the spirit as Christ was or by anie other worke of God we be destitute of food the comfort of creatures Then loe yâ— example of Christ may strength vs teach that not by bread onelie doe we liue but by euerie word that procéed out of the mouth of God A. G. fol. 187. Why Christ is called holie ¶ Looke Holie Why Christ is called true ¶ Looke True Why Christ was borne of a woman Whie was Christ borno of a woman truelie because â—nne and death ouerflowed the world through the first woman hee worketh the mysterie of life and righteousnesse by an other woman that the blame of sinne should not be imputed to the creature which is good but to the will by which Eue sinned R. Hutehynson Why Christ died for vs. And I was dead ¶ This cannot be verified of the Angels because they be inuisible and immortall spirits But Christ to obeie his Father and to wash awaye the sinnes of mankinde was contented to yéeld himself to death for a time to the intent that he might at length by death destroie him that had yâ— power of death that is to wit the diuell and set them at libertie which for feare of death were subiect to bondage all their lyfe long Heb. 2. 14. 15 for euen from the beginning God purposed vpon the sacrifice wherin Christ the true shepheard of all men gaue his life for his sheepe Iohn 10. 15. 17. And like as Christ the head of the Church entered into his glorie by death Luke 24. 26. So becommeth it all the godlie to die with him that they maie be glorified together with him according as Paule teacheth Rom. 8. 17. 2. Timo. 2. 12. 13. and Acts. 14. 22. Marl. fol. 27. Christ died for vs. ¶ They alleadge also that Christ died for vs all and thereof they inferre that his benefits is common to all men which thing we also will easilie graunt if onelie the worthinesse of the death of Christ be considered for as touching it it might be sufficient for al the sinnes of the world but although in it selfe it bée sufficient yet it neither had nor hath nor shall haue effect in all men which thing the schoolemen also confesse when they affirme that Christ hath redéemed all men sufficientlie but not effectuallie for there vnto it is necessarie that the death of Christ be healthfull vnto vs that we take holde of it which cannot otherwise be done then by â—aith which faith is the gift of God and not giuen to all men Pet. Mar. vpon the Rom. fol. 305 Obiection why did Christ choose to die vpon the crosse before other kinde of death Aunsvvere Truly because this kinde of death is accursed all that die on it as it is written Cursed is euerie one that hangeth on tree for so it commeth to passe that Christ was accursed for vs to deliuer vs from Gods curse as Paule saith Christ hath deliuered vs from the curse of the law in that he was made accursed for vs. R. Hutchynson The time and houre of Christs crucifieng One of the Euangellsts saith yâ— Christ was crucified the third houre the other the sixt houre Augustine affirmeth both to be true for yâ— Iews at the third houre cried Crucifie crucifie wherefore as touching them they slue the Lord then who yet was afterward at the sixt houre crucified by the souldiers of Pilate Pet. Mar. vpon Iudic. fol. 166. Of Christs calling vpon God in his passion My God my God whâ—e hast thou forsaken me ¶ NotwithstaÌ„nding yâ— he feeleth himselfe as it were wounded with Gods wrath forsaken for our sinnes yet he ceaseth not to put his confidence in God and call vpon him which is written to teach vs in all afflictions fo trust still in God be the assalts neuer so greeuous vnto the flesh Geneua How Christ baptised and baptised not Though that Iesus himselfe baptised not but his disciples ¶ It is said in the 22. verse of the chapter going before yâ— Christ was in Iewrie that he there baptised the which Saint Iohn heere expoundeth saieng that he baptised by his disciples Therefore the Lord baptised baptised not For he baptised because it was he yâ— cleansed washed purified the sinne He baptised not bicause he vsed not the outward sacrament of dipping or ducking in the water The Disciples vsed the ministerie of the bodie And he ioyned therewith his maiestie grace Therfore the Lord baptised by the ministerie of his Disciples Marl. fol. 10â— Of Christs humanitie The Marin Vigilius saith Dei filius secundu humanitatem c. The sonne of God according to his manhood is departed from vs according to his Godhead he is euer with vs. Vigilius li 2. contra Euti Cyrillus saith Secundum carnem c. according to the flesh onelie he would depart but by the presence of his Godhead he is euer present Cyrillus in Iohn li. 9. cap. 21. Gregorie saith Verlium incarnatâ—m manet recaedet c. The word incarnate both abâ—deth with vs and departeth from vs. It abideth with vs by the Godhead it departeth from vs by the bodie or manhood â— Gregorie de pasc homi 30. Augustin saith Ibat per id quod home erat c. Christ departed by yâ— he was maÌ„ abode by yâ— he was God He departed by that yâ— he was in one place he abod by yâ— yâ— he was in al places The heauens saith Saint Peter must containe and holde him vntill the time that all things bée restored Act. 3. 21. Cyrillus saith Christus non poterat c. Christ could not be conuersant with his Apostles in his flesh after he ascended vnto the Father Cyril in Iohn li. 11. chap. 3. Of Christs descending into hell three opinions Lyra saith yâ— Christs soule was 39. houres in Lymbo sanctoru patrum In yâ— place wher yâ— soules of yâ— holie Patriarks wer reserued kept till Christs coÌ„ming he saith yâ— Christs soule was 39. houres in yâ— place which he calleth Lymbus yâ— is to saie froÌ„ yâ— 9. houre
Sacrificators were annointed by the ordinance of God in testimonie of their vocation and office they were called by that name And because they were true figures of yâ— verie anointed of the Lord which is the verie sonne of God which was annointed by the holie Ghost which was giuen to him without measure aboue all other men And therefore Christ is named with that name as well because of the same vnction as because that all those Offices were enioined to him by the father Pet. Viret Who they be that come before Christ. All that come before me saith Christ are théeues and robbers ¶ He meaneth all the false Prophets who led not men to Christ but from him Geneua To come before Christ is to despise Christ and to séeke other meanes beside him to enter into the folde They also come before Christ which doe attribute and ascribe vnto themselues or to their owne inuentions that thing which onelie ought to bée ascribed vnto Christ. Sir I. Cheeke ¶ This place hath bene diuerslie expounded being restrained of some to Iudas of Galilee and to such like but Christ generallie compareth all false doctrines with the Gospell and all false Prophets with godlie Teachers c. For to come before Christ in this place is not to goe before Christ in time but to teach other doctrine beside the doctrine of Christ. Moses was before Christ the Prophets also were before Christ but they taught the church of the Lord by the spirite of Christ and preached Christ plainlie though he laie hid vnder shadows tipes For Peter saith that the spirite of Christ was in them also hée saith that the holie men of God spake being inspired with the spirit of Christ wherefore they are with true Pastours because they enter into the church by the word of the Lord and fedde the people of God in the Pastures of Christ c. All the teachers of humane Traditions and the carnall interpreters of the Law are théeues and murtherers for with their pestilent doctrine they murther soules For they which beleeue lies doe perish together with the lies which they beléeue Marl. fol. 364. Of the right hand of Christ. ¶ Looke Right hand Wherefore Christ is worshipped ¶ Looke Worship How we cannot haue Christ heere alwaies But me ye shall not haue héere alwaies ¶ We cannot haue Christ alwaies with vs touching his manhood for he is ascended vp into heauen with it and sitteth on the right hand of the Father but as touching his Godhead he is alwaies with vs vnto the worlds ende Sir I. Cheeke ¶ Christ is not present with vs bodilie or to be honoured with anie outward pompe Geneua How Christ is our Apparell our House our Roote c. Chrisostome saith Christ is become all things vnto thée thy Table thy Apparell thy House thy Head and thy roote How is Christ our Table S. Iohn saith Who so eate me shall liue through me How is he our Apparell S. Paule saith As manie of you as are baptised in Christ ye haue put on Christ. How is he our House S. Iohn saith Who so eateth my flesh dwelleth in me and I in him How is he our Roote S. Iohn saith I am the Uine and ye are the braunches How Christ was subiect to the Lawe After the Lawe of Moses c. ¶ Christ was subiect vnto the Lawe and in all things obeied the Lawe that so he should deliuer vs from the tyrannie and cursse of the Law and also therby to giue vs an example that we though we be made frée by him from the cursse thereof ought to be obedient vnto all ordinaunces and lawes How to know Christ aright That I maie knowe him ¶ The most excellent and the most perfect knowledge of Christ is to knowe that Christ is both a true naturall God and a true naturall man who hauing pitie and compassion vpon vs came downe and was incarnate and at length nailed vpon the Crosse for the satisfaction of our sinnes Sir I. Cheeke ¶ To knowe Christ aright is to knowe and confesse that of him onelie and by him commeth our saluation that by him our good déedes are acceptable vnto almightie God the Father that by him the Fathers wrath is pacified that by him we be enfraunched from the captiuitie and thraldome of the Diuell And to be short that by him we are adopted chosen to be the children of God and inheritâ—â—s of the Kingdome of heauen Erasmus in his Paraphrasis How Christ suffereth in his members And fulfill that which is behinde of the passions of Christ. ¶ Saint Paule doth not meane that there wanteth anie thing in the passion of Christ which maie be supplied by men for the passion of Christ as touching his owne person is that most perfect and onelie sufficient Sacrifice whereby we are made perfect as manie as are sanctified in his bloud But these words ought to be vnderstood of the elect and chosen in whom Christ is and shall be persecuted vnto the worlds ende Act. 9. The passion of Christ then as touching his mysticall bodie which is the Church shall not be perfect till they haue all suffered whom God hath appointed to suffer for his sonne Sir I. Cheeke As Christ hath once suffered in himselfe to redéeme his Church and to sanctifie it so doth he dailie suffer in his members as partaker of their infirmities and therefore a reuenger of their iniuries Geneua ¶ Looke Passion Affliction How Christ is the head of the Church militant and not the Pope God saith Saint Paule hath raised vp Christ from the dead set him at his right hand in the heauenlie places farre aboue all principalities and powers might dominion and euerie name that is named not in this world onelie but also in that that is to come And hath made all things subiect vnder his féete and hath appointed him ouer all things to bée head to the Curch which is his bodie euen the fulnesse of him that filleth all in all things Bullinger fol. 865. Which is the head that is to saie Christ in whom all the bodie is coupled and knit together c. ¶ Héere we learne that as the spirit of life doth come downe from the head into the whole bodie which is sundrie wise compact made of manie members so is the Congregation of the faithfull quickned by the spirit of Christ which is the head of the Church The Ioint that ioineth this mysticall bodie together and wherewith the grace of God is ministred to euerie member is loue and vnitie For neither the hande nor yet the foote being cut off can be partaker of the heauenlie vertue that commeth from the head Sir I. Cheeke How Christ doth call â— bretheren Narrabo nomentuum fratribus â—eis I will spreade abroad thy name among my Bretheren ¶ These be the words spoken in the person of Christ vnto the Father of Heauen The blessed Apostle Saint Paule in the
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
when his Father was dead he laboured by the helpe of his kinred by his mothers side to be made king And to the end he might atteine vnto the crowne he slew 69. of his owne naturall brethren Nowe marke Gedeon was a iust and a godlie man high in Gods fauour he therefore would not and againe hauing so manie wiues of his owne he néeded not to haue kept Droma which is called his concubine as a priuie whoore Therefore it must be taken that Concubina is not taken In malem partem for an harlot and an whoore but euerie woman which is Serua aut ancilla a libero homine ducta in vxorem concubina dicitur For ye shall vnderstande that in the olde time bond men and bond women were counted so vile that they were neither taken nor vsed as men and women be but bought and solde as a bullocke or an horse is And if it so happened y◠a bond man a bond woman did marrie together it was not counted nor called matrimonie but Contubernium a companie kéeping as an horse and a mare as a bull a cow doth yet such companie kéeping if it were betwéene a man and a woman not prohibited by the law of God it were before him good and lawfull matrimonie but by the ciuil lawe of men it were no matrimonie because that the children begotten betwéene such a Father and such a mother were not in their power nor at the commaūdement of their parents but at their Lords commaundement And if they and their parents did get anie goods the children should not inherit but the Lord. And moreouer if a frée man did marrie a bond woman this lawfull wife should not be named a wife but a concubine and her children should not inherit their Fathers landes but onelie receiue such moueable goods as their Father would giue them by his Testament And after that sort did Abraham deale with the sonnes of Agar and Kethura which were no whoores but his lawfull wiues Neuerthelesse because they were bond women before he married them therfore they were called his concubines So likwise Salomon had 700. wiues that is 700. Quéenes which were frée women borne and. 300 concubines which were also his lawful wiues but because they were not frée women borne therefore they are called concubines R. T. The difference betweene a wife and a concubine Tooke to wife a concubine of Bethleem Iuda ¶ This difference was betwéene the wife and the concubine that the wife was taken with certeine solemnities of marriage and her children did inherit The concubine had no solemnities in marriage neither did her children inherite but a portion of goods or moneie was giuen vnto them The Bible note And his concubine called Reumah◠¶ Concubine is oftentimes taken in the good part for those women which were inferiour to the wiues Geneua CONCVPISCENCE What concupiscence is COncupiscence is that euil inclination and nature which we haue of the olde man which draweth vs to euill as GOD saith in Genesis The imagination of mans heart is euill from his youth Concupiscence is a motion or affection of the minde which of our corrupt nature doth lust against God and his lawe and stirreth vs vp to wickednesse although the consent or déede it selfe doth not presently followe vpon our conceit For if the déed doe followe the lust then doth the sinne increase by steps and degrées Bullinger fol. 325. How concupiscence is sinne Against concupiscence of the flesh Saint Paule is forced to mourne and crie out on this wise I sée an other lawe in my members fighting against the lawe of my minde and leading mée prisoner vnto the lawe of sinne And againe O wretched man that I am who shall deliuer me from this bodie of death Saint Ambrose saith Non inuenitur in vllo homine c. There is not found in anie man such concord betwéene the flesh and the spirit but that the lawe of concupiscence which is planted in the members fighting against the lawe of the minde And for that cause the words of Saint Iohn the Apostle are taken as spoken in the person of all Saints If we saie we haue no sinne we deceiue our selues and the truth is not in vs. Saint Austen saith also Concupiscencia carnis c. The concupiscence of the flesh against which the good spirit lusteth is both sinne and the paine of sinne and the cause of sinne Againe he saith◠Quamdiu viuis c. As long as thou liuest there must néeds be sinne in thy members One of the Popes principall doctors writeth thus Augustinus tradet hanc ipsam concupisentiam c. S. Augustine teacheth vs that this same concupiscence planted in our bodie in them y◠be not regenerate by baptime verilie in plaine manner of speach is sinne and that the same concupiscence is forgiuen in baptime but is not vtterly taken awaie Against Saint Paule and these holy Fathers S. Ambrose and Augustine the late Counsell of Trident hath decréed thus Hanc concupiscentiam quam Apostolus c. The concupiscēce which the Apostle Saint Paule sometime calleth sinne this holie counsell declareth that the catholike church neuer vnderderstood it to be called sinne for that it is so indéede and in proper name of speach in them that be baptised but because it is of sinne and inclineth vs to sinne And if anie man thinke the contrarie accursed be he So that by this degrée S. Ambrose S. Austen and other holie fathers that haue written the same are all accursed Iewel fol. 217. and. 218. CONFESSION When confession first began LOthernus Leuita a Doctor of Paris béeing once made Bishop of Rome and named Innocent the third he called together at Rome a generall counsell called Lateranense in which he made a lawe which Gregorie the ninth reciteth in his decretall of penance remission li. 5. chap. 12. almost in these verie words Let euerie person of either sexe after they are come to yeares of discretion faithfullie confesse alone at least once in a yeare their sins vnto their owne proper Priest and do their endeuour with their owne strength to doe the penance that is enioyned them receiuing reuerently at Easter at the least the Sacrament of the Eucharist vnlesse peraduenture by y◠counsel of their owne Priest for some resonable cause they thinke it good for a time to absteine from receiuing it otherwise in this life let them be prohibited to enter into the church when they are dead◠to be buried in christen buriall Of confession to God And against auricular confession Delictum meum cognitum◠bi iniusticiā meam non abscondi c. I haue reknowledged my sinnes vnto thée and mine vnrighteousnesse is not his ¶ S. Austen vpon this place hath a verie prétie saieng Marke saith S. Austen Quando homo detegit Deus tegitesi homo agnoscit Deus igno scit Whensoeuer man discloseth his sinnes then God doth close and
sinke into it It made Balaam which knewe all the trueth of GOD to hate it and to giue most pestilent counsell against it It taught the false prophets in the olde Testament to interpret the Law of God falslie c. It kept Iudas in vnbeliefe c. And compelled him to sell Christ vnto the Scribes and Pharesies for couetousnesse is a thing mercilesse Couetousnesse made the Pharisies to lye on Christ to persecute and falselie to accuse him It made Pilate though he found him an Innocent yet to slaie him It caused Herode to persecute Christ in his cradle It maketh hypocrites to persecute the truth against their owne conscience c. Finallie Couetousnes maketh manie whom the truth pleaseth at the beginning to cast it vp againe and to be afterwarde the most cruell enimies thereof after the ensample of Symon Magus Act. 8. Tindale fol. 230. Through Couetousnesse shall they with fained words make marchandise of you c. ¶ False Prophets must néedes be among vs and also preuaile and that because we haue no loue vnto the truth And Couetousnesse is the father of them and their preaching confidence in workes is the denieng of Christ. Tindale ¶ This is euidentlie séene in the Pope and his Priests which by lies and flatteries sel mens soules so that it is certaine that he is not the successour of Symon Peter but of Symon Magus Geneua COVNCELS Of a Councell a little before that Christ reuealed himselfe THere was a Councell gathered together at Hierusalem a little before yâ— Christ reueled himselfe to chuse a Priest in the roome of one that was deceased Looke how manie letters there are in the Hebrue tongue so manie Priests there were in the Temple to wit 22. The manner was to register in a certaine â—ooke reserued in the Temple the daie of the election the name of the elected the name of his father of his mother and of his Tribe Whilest that they thought some on one man some on another ther stepped forth a Priest one of the multitude said My wil is that Iesus the sonne of Ioseph the carpenter be elected Priest who though he be young in yeares yet passeth he in vtteraunce wisedome and manners I thinke trulie there was neuer séene in Hierusalem such a one both for eloquence life and manners the which I am sure all that inhabite Hierusalem doe knowe as well as I. The which was no sooner spoken but was allowed of and the partie I meane Iesus chosen to be a Priest They doubt of his Tribe againe they wer therin resolued They call for his parents to register their names The Priest that sauoured Iesus made aunswere that Ioseph his father was dead yet Mary his mother was a liue She was brought before them she affirmed that she was his mother and that Iesus was hir sonne But she said moreouer that hée had no father on earth that she was a Uirgin and the holie Ghost had ouershadowed hir They sent for the Midwiues and also for such as had bene present at the birth she was found to be a virgin In the ende they concluded with one voice that hée should be registred Iesus the Sonne of God and of Mary the virgin We remember moreouer Iosephus to haue said that Iesus sacrificed in the Temple together with the Priests Héerevpon also it fell out that as Iesus entered into the Synagogue of the Iewes the booke was deliuered vnto him where he read of the Prophet Esay whereby we gather that if Iesus had not bene Priest among the Iewes the bóoke would not haue bene deliuered vnto him Neither is it permitted amongst vs Christians for anie to read holie Scripture in the open assemblie vnlesse he be of the Cleargie So farre Suidas as he learned of a Iewe. A Councell of the Scribes and Pharisies The Scribes and the Pharisies gathered a Councel at Hierusalem and sent from them Scribes Pharisies and Leuites vnto Iohn Baptist to know who and what he was Ioh. 1. 19. A Councell of the high Priests and Pharisies The high Priestes and Pharisies gathered a Councell in the hall of the high Priest to aduise them what was best to be done touching the doings of Christ. If they let him alone then feared they least the Romanes came and tooke their place Nation They decréed therein that whosoeuer knewe the place of his abode he should enforme them thereof they decréed also that whosoeuer confessed Christ shuld be excommunicated they consulted how they might put Lazaâ—us to death and how they might take Iesus by subtiltie and kill him Then Iudas went in to them and said what will ye giue me I will deliuer him into your hands and they appointed him 30. péeces of siluer Iohn 12. 12. Mat. 26. 3. A Councell of the Scribes Pharisies and Elders The Scribes Pharisies Elders hearing that Christ was risen from the dead gathered a Councell for to suppresse the rumor thereof and concluded that a péece of moneie should be giuen to the souldiers for saieng that his disciples stole him away by night Mat. 28. 12. Councells helde of the Apostles The Apostles immediatelie after the Ascension of our Sauiour returned from Mount Oliuet to Hierusalem and ther assembled together for the election of one to succéede in the roome of Iudas the traitor where they chose Mathias A Councell is summoned of the Apostles and disciples of Christ at Hierusalem for the remouing of the tumult risen betwéene the Grecians and the Hebrwes about the contemning of their widowes wherein they chose 7. Deacons The Apostles Elders and Bretheren gathered a Councell at Hierusalem Anno. 4. Claudij to determine what was to be done touching the doctrine sowed by certaine bretheren of the Pharisies which came from Iudaea affirming that Circumcision was necessarie the obseruation of the Lawe This newes Paule Barnabas and Titus brought vnto them Gal. 2. Where they decréed that the faithfull should abstaine from things offered to Idolls from bloud from that that is strangled and from fornication the which they published by their letters vnto the Church of Antioch Syria and Cilicia with Silas and Iudas which accompanied Paule and Barnabas Beda Lyra. Iames Bishop of Hierusalem Paule and the Elders summoned a Councell at Hierusalem for the remouing of the slaunder bruted by the Iewes of Paule that he was no obseruer of the Lawe that he spake against Moses wherefore for the remouing of this suspition and for the winning of the bretheren the Councell decréed that Paule should cleare him and purisie himselfe according vnto the Lawe yéelding a little for a time vnto the Ceremonies of the Lawe Of certaine generall Councells At Nicena was called a generall Councell in yâ— which the Emperour Constantine was present with 318. Bishops by whome was determined against Arrius that the Sonne was equall with the Father Which decrée was confirmed by the Emperour and Arrius with 6. Bishops banished This Councell willing to reforme the
there present he would not be for nothing At this Councell Eugenius was deposed and Amodius Duke of Sauoie in Fraunce chosen in his place But Eugenius notwithstanding continued still as Bishop and would not resigne Cooper This Councell by reason of a great Pestilence was transferred to Florence where the Christians of Arminia and India consented to the Romane church and the Greekes agréed that the holie Ghost procéeded from the Father and the Sonne that there was a Purgatorie that the Sacrament ought to be celebrated onelie with vnleauened bread made of wheate and that the Bishop of Rome was Peters lawful successour and Christs glorious Uicar on earth to whome all the world ought to obaie which they neuer consented to before this time neither at this time did long continue in that beliefe Cooper In the Councell of Milinitani it was decréed that if a Clearke of Afrike would appeale out of Afrike beyonde the Sea he should be taken as a person excommunicate In the generall Councell of Constantinople the first it was decréed that euerie cause betwéene anie person should be determined within the Prouinces where the matters did lie and that no Bishoppe should exercise anie power out of his owne Diocesse or Prouince And this was also the minde of holie Saint Ciprianâ— and of other holie men in Africa Therefore the Pope hath no such Primacie giuen him either by the wordes of Scripture or by anie generall Councell nor by common consent of the holie Catholike faith And the Apostles and Elders came together to reason of this matter â—When Councells be gathered in the name of Christ there is no doubt but Christ is in the middes of them and with his spirite doth assist them But if they be gathered in their owne name that is to saie to set foorth their owne glorie they are vtterlie destitute of the Holie Ghost and whatsoeuer they doe decrée or sette foorth ought to be estéemed none otherwise but mens doctrines and tradâ—tions Sir I. Cheeke How Councells maie erre THe Councell maie erre as it hath erred concerning the contract of Matrimonie Inter raptorem raptam And the saieng of S. Hierome was afterward preferred aboue the staâ—ute of the Councell as it is prooued 36. Question 2. Tria For in things concerning the faith the saieng of a priuate man is to bee preferred aboue the Pope if hee haue better reasons and Scriptures out of the olde and new Testament for him then the Pope hath Neither it can helpe that the Councell cannot erre because that Christ did praie that the faith of the Church should not faile for I aunswere to this that though the generall doe represent the whole vniuersall Church yet neuerthelesse in verie déed ther is not the vniuersall Church but representatiue For the vniuersall Church standeth in the election of all faithfull men throughout the whole world whose head and spouse is Christ Iesus And the Pope is but the Uicar of Christ and not the verie head of the Church This is the Church that cannot erre The Councells that maie be gathered together in euerie prouince must without doubt giue place to the authoritie of yâ— full Councells which be gathered of all Christendome And also these full Councells oftentimes must be amended by the full councells that came afterward if anie thing be opened by experience that was before shut and if anie thing be knowen that was afore hidden And this must be done without anie shadowe of supersticious pride without anie boasted arrogancie without anie contention of malicious enuie but with holy méeknesse with holie peace with christen charitie ¶ Héere Saint Augustine saith plainlie that the full Councells maie erre and maie be reformed D. Barnes fol. 248. Of wicked Councells Councells that be wicked the Lord breaketh as the Prophet Dauid saith The Lord breaketh the councell of the heathen and bringeth to naught the deuises of the people The councell of the builders of Babel is confounded The councell of Iosephs bretheren is letted The councell of Balaac is turned The councell of Absalom against Dauid his father is destroied The councell of Achitophel taketh none effect The councell of Sanabalat Tobiah against the building of Hierusalem is disappointed The wicked councell of Haman is his owne destruction The councells and deuises of the wicked are ouerthrown Esay 7. 3. The councell of the Pharesies and Priests c. preuailed not The councell of the Priests and Saduces against the Apostles prosper not CRETA Of the description of this I le THis I le doth lie betwéene the part of Greece called Peloponesus and the Rhodes It hath one the North part the sea Aegeum and Cretense On the South the Sea of Aegypt Africa It is now called Candie In this I le was Iupiter nourished whom the Panims named their chiefe God There Minos raigned RhadamaÌ„thus gouerned vnder him with most exquisit iustice as ye may read in their places of whose laws other couÌ„tries tooke their first patterne yet notwithstanding the people of that countrie were noted of olde Authours to be vicious and shamefull liars as Epimenides wrote in a vearse recited by S. Paule in his Epistle to Titus saieng The Cretians alwaie bene liars vngracious beasts and slouthfull paunches Eliote Euen one of their owne Prophets said The Cretians are alwaies liars euill beasts slowe bellies ¶ He calleth Epimenides the Philosopher or Poet whose verse héere he reciteth a Prophet because the Cretians so estéemed him and as Laercius writeth they sacrificed vnto him as to a God forsomuch as he had a meruailous gifte to vnderstand things to come which thing Satan by the permission of God hath opened to the Infidells from time to time but it turneth to their great condemnation 1. Tim. 1. 4. Geneua CRIE What it is to crie vnto the Lord. WHerefore criest thou vnto me ¶ To crie vnto the Lord is to praie vnto him with full heart and feruent desire as Moses héere did and yet spake neuer a word and so doth this word crieng and making of noise signifie throughout all the Psalmes And in the Psal. 5. 2 T. M. ¶ Thus in temptations faith fighteth against the flesh and crieth with inward gronings vnto the Lord. Geneua This erie is to be vnderstood not of the sound of his voice but of the earnest affection of his heart The Bible note What it is to crie from the endes of the earth From the endes of the earth will I crie vnto thée c. ¶ To crie from the endes of the earth is being in a farre Countrâ—ie to sigh with affection and pray with feruent desire to come out of the tribulation and aduersitie wherein we are oppressed in those farre Countreies and to be brought againe to the place where we would wish vs. Read the 3. of the Kings the 8. chap. ver 47. Dauid was driuen into the vtmost Coasts of all
but to be contented with a portion of the earth to dwell vpon to get them into a corner in no wise so hardie their heads to passe their bounds limits appointed This statute was made vppon the third daie after the creation of the world as we reade in Gen. 1. Chapter on this wise Congregantur aquae sub coelo sunt in locum vnum appareat arida Let the waters that be vnder Heauen be gathered together into one place that the drie lande maie appeare And by this peculiar commaundement of God in the which the Philosopher béeing ignoraunt and séeing such a miraculous worke aboue Nature be called it Natura particularis Now ye must note that forasmuch as this peculiar order that God hath established betweene the waters and the drie lande the Earth is exalted aboue the waters euen as farre as the walles of an house are aboue the foundation In consideration of this miraculous worke of God the earth is héere said by the Prophet to be builded partlie vpon the salt Seas partlie vpon the fresh floudes because the earth is so wonderfullie exalted in euerie place aboue the waters euen as far as the walls of an house is aboue the foundation and not that the water is absolutelie the foundation or the piller of the Earth Ric. Turnar EARTHQVAKE How Earthquakes doe come AN Earthquake is a shaking of the earth which is caused by meanes of winde and exhalations that be inclosed within the caues of the earth and can finde no passage to breake foorth or els so narrow a waie that it cannot be soone enough deliuered Wherefore with great force and violence it breaketh foorth and one while shaketh the earth and another while rendeth and cleaueth the same sometime it casteth vp the earth a great height into the aire and sometime it causeth the same to sinke a great depth down swallowing both Cities and Townes yea and also mightie great Mountaines leauing in the place where they stoode nothing but great holes of an vnknown depth or els great lakes of water W. F. Aristotle the great and the learned Philosopher disputeth of Earthquakes in the 5. booke of his Mute And holdeth opinion that y◠cause efficient of Earthquakes be winde inclosed within the caues hollow places of the earth And the materiall cause he iudgeth to be Exhalations hot and drie Other of the most auncient and great Philosophers be of a cleane contrarie opinion which is this That Earthquakes doe come with the vehement pushes and beatings of great waters that be crept in at the caues of the earth afterward doe séeke a waie out which when they cannot finde the waters violently enclosed beating and rolling vp and downe within the earth doth cause earthquakes but it is to be thought that the thirde opinion which A. G. li. 2. cap. 10◠seemeth to allowe is better and a more wiser opinion no dispraise nor displeasure to Aristotle then either of both these and that is this that no man can certainlie tell the cause of Earthquakes but onelie God and these be his words Quaenam esse causam quamobrem terra motus fiant non cordibus hominum sensibus opinionibusque comitatum est Sed ne iuter phisicas quidem phinas satis constiti◠And indeede though that Earthquakes be workes and aboue our discusse of reason yet by the Scripture we be taught that Earthquakes Thunderings and Lightenings be tokens and tastes of Gods most tremed and dreadfull power And sometimes also they bée plagues inflicted to impenitent sinners in the time of Gods wrath teaching all men to stande in awe of God and to beware how they displease him with breaking of his law and holie commaundements Ric. Turnar ESAV AND ISMAEL What is to be thought of their saluation I Thinke of Esau and Ismael so much onelie as the holie Scripture hath sette foorth vnto vs. And I thinke that there are no places extant by which we maie define anie thing touching their saluation The Scripture thus speaketh of Esau that he so vehementlie hated his brother that he sought to kill him that he solde his birth-right that he prouoked his parents to anger when he had taken straunge women to wiues that he was a violent man and despised the lande of Canaan promised vnto the fathers and in the Epistle to the Hebrewes it is written that although he poured out teares yet found hée no place of repentaunce Of Ismael also we read that he was reiected not onelie by the will of Sara but also by the will of God But touching both their posterities I denie not but some of them might be saued no lesse then some of the stock of Iacob might become runnagates and obstinate For it is sufficient to the election and reiection of God that some parte of either Stocke bee either elected or reiected Peter Mar. vpon the Rom. fol. 251. Ye knowe how that afterward when he would haue inherited the blessing he was put by and he founde no meanes to come thereby againe no though he desired it with teares ¶ This text maketh not against repentaunce that is done in season for Esau repented too late therefore profited not When sentence of iudgement is giuen then hath repentance no place The dampned in Hell shall wéepe and repent but in vaine for then is the time of repenting past The blessing which Isaac gaue was vndoubted done by the inspiration of the Holie ghost and giuen in stéed of a determinate sentence and therfore must néedes be ratified and might not be called againe But and if Esau before the blessing giuen had chaunged his manners and had heartelie earnestlie repented him he had surelie not bene reproued of God This should séeme to be the verie meaning of this place Tindale ¶ He was full of despite and disdaine but was not touched with true repentaunce to be displeased for his sinnes and so seeke amendement Genena ESSENCE OF GOD. What the Essence or substaunce of God is BY Essence is meant the nature that is common to those thrée persons the Father the Sonne and the Holie ghost Theo. de Beza ESSES What manner of people the Esses were THe Esses when they perceiued that both the Pharisies and Saduces followed their appetites vnder the colour of honest Titles neither did ought in a manner that were worthie their profession therfore séemed it them good to declare the straitnes seueritie of life with the déed would be called Essei that is workers or doers For Assa whence the name Essei commeth signifieth to worke as in these times the Anabaptists doe reprooue both the Lutherians and Papists and endeauour to séeme more holier then either of them For the Essei liued in a manner in all things as the Anabaptists liue they maried not and would haue all things common among them They delighted in cleane apparell and praied before the Sunne rising c. Lanquet The Esseās celebrate festiual daies not after the Iews but
the Prophet vpbraid them with in the person of God saieng Thou gauest me not the younge brests c. As who should saie saie not that thou hast giuen me manie sacrifices both because thou gauest them not to me onelie but vnto my Caâ—ues and Baals and other Iâ—oâ—ls And also because I neuer set greatly by them nor greatly required them They greeued mee alwayes when the faith and deuotion of the giuers was awaye The Shéepe of thy burnt offeringes broughtest thou not vnto mée neither diddest thou glorifie mée with thy sacrifices but diddest onelie satisfie thine owne superstitions I compelled thée not to worshippe mee with thine offeringes but because thou so readie offeredst such things vnto Idols after the manner of the heathen I commaunded that they should not be offered vnto other Gods but vnto me Of whose gift thou receiuedst them c. None of all these profited not me in as much as thou leftest off the things which I chieflie required righteousnesse faith and iudgement Math. 23. â—3 T. M. How the Gentiles found that they sought not for What shall we saie then that the Gentiles which followed not righteousnesse haue atteined vnto righteousnesse ¶ So then the Gentiles had no works to prepare and prâ—eure Gods mercie before hand and as for that that the Gentiles attained to that which they sought not for the mercie of GOD is to be thanked for it And in that the Iewes atteined not to that they sought after they can thanke none for it but themselues because they sought it not aright Beza GENTLENESSE What a vertue Gentlenesse is GEntlenesse is when a man is gentle and tractable in his conuersation and in his whole lyfe For such as will bée true followers of the Gospell must not be sharpe bitter but gentle milde curteous and faire spoken which shoulde encourage other to delite in their companie which can winke at other mens faultes or at least expounde them to the best Which will bée well content to yéelde and giue place to other contented to beare with those which are frowarde and intractable as the verie Heathen saide Thou maist know the manners of thy friend but thou must not hate them Such a one was our sauiour Christ as euerie wher is to be séene in the Gospell It is written of Peter that he wept so often as he remembred the swéet mildnesse of Christ which he vsed in his dailie conuersation It is an excellent vertue and most necessarie in euerie kinde of lyfe Luther vpon the Gal. fol. 262. GIVEN To whom it is giuen to know the mysteries of God TO you it is giuen to know the mysteries of the kingdome of God ¶ To you that is to you that are without deceite and are not curious nor trust in anie thinge that perteineth to man it is giuen of my Father of his mercifull goodnesse to know the mysterie that is the secret of the kingdome of God that is of the Gospell in which is taught the kingdome of God which is our righteousnesse peace and ioye in the holie ghost Rom. 10. which is the kingdome of all mercie and the kingdome of forgiuenesse of sins for Christs sake But vnto them that are without that is vnto such as are curious and trust more in their owne works then in the righteousnesse of Christ are all things spoken in parables that is all that they heare is euen as obscure and dark vnto them as though they wer indéed parables which 〈…〉 God therefore suffereth to be done that when they sée they should sée and not discerne and so forth 〈…〉 it followeth in the text Tindale GVIDE Who is the guide of a womans youth WHich forsaketh the guide of her youth and forgetteth the 〈…〉 of her God ¶ Guide of 〈…〉 that is her 〈…〉 which is her head and guâ—â— to 〈…〉 her from whom she ought not to depaâ—t but remaine in his sublertion and not forget the couenant of her God which is the promise made in marriage Geneua GIFT What the gift of God is THat thou stirre vp the gift of God that is in thée◠¶ The gift of God is a certeine liuelie flame kindled in our hearts which Satan and the flesh labour to quench and therefore must nourish it and stirre it vp The Bible note The difference betweene gift and grace Looke Grace GITHITH What it signifieth TO the chaunter vpon Githith c. ¶ Githith after some signifieth as much as for the wine presse after some concerning the Gethites after other some it is an instrument of musicke T. M. ¶ Whether Githith signifie an instrument of musicke or a kinde of tune or the beginning of some notable and well knowne Ballad I leaue it vncerteine For as for those that thinke the Psaline was called so because it was made in the citie of Gith then fetch their fained exposition too farre off Of the thrée former opinions it maketh no greate matter which a man take Caluine GLORIE What Glorious GLorie is nothing else but a praise most abundâ—lie published 〈…〉 63. How glorie doth follow true 〈…〉 Glorie is not to be sought for of men but glorie of her owne accord customablie doth follow true vertue How the glorie of the Lord is taken in this place following And in the morning ye shall sée the glorie of the Lord. ¶ The glorie of the Lord is 〈…〉 〈…〉 for the bright 〈…〉 â—ight that was séene in the Cloude of which glorie the 〈…〉 maketh mention 〈…〉 What is signified by the glorie of God in these places following Because the glorie of the Lord had fulfilled the house of the Lord. ¶ The glorie of the Lord fulfilling the house was a visible Cloude pre 〈…〉 yâ— God ought to be preached praised and magnified throughout the whole worlde in the congrâ—gation of the faithfull As he saith Nu. 14. 22. T. M. For the glorie of the Lord shall appeare ¶ The Prophet calleth the glorie of the Lorde the righteousnesse that shoulde be shewed by the Gospell whereby we shoulde become righteous in the sight of God the father for his sonne Christs merites This glorie shall all flesh sée that is all men as well the Iews as the Gentiles that beléeue A like saieng haue we after in the 60. 1. The glorie of the Lorde shall rise vpon thâ—e T. M. What is vnderstood by glorie in this place following And we saw the glorie of it c. ¶ Iohn saith not we saw his essence but we saw his glorie No man séeth nor hath séene the verie essence of the word But the beleening Apostles saw his glorie The which as it was 〈…〉 séene of three of the Disciples in the mount 〈…〉 Euen so by his glorious resurrection and asceâ—tion it did might 〈…〉 thine and was openlie exhibited to be séene of all the Disciples Therefore by this worde Glorie he vnderstandeth those thinges which set foorth the glorie of the word that is to saie which are certeine sure tokens of
The Bible note ¶ Looke Eliote HINDER PART What is meant by the hinder part of God THe hinder part of God is Christs humanitie the which he tooke vpon him in the end of the worlde that we might liue without end HYPOCRITE What an hypocrite is AN hypocrite is as much to saie as a fainer or dissembler or a player which representeth the person of an other man which seemeth to be such a one as indéede he is not Marl. vpon Math. fol. 113. Hypocrisie described We sée manie which beare the face of verie zealous Christians so long as it is but to dispute and to holde long talke to beare men in hand that they studie to serue God and to honour him and yet for all that as soone as they haue to doe with their neighbour a man shall perceiue what they haue in their hearts for they séeke their owne aduauntage and make no conscience to rake to themselues and to beguile folke when they haue them in their danger by what meanes so euer it be Now then there is no doubt but that those which séeke their owne aduauntage and profite are hypocrites Caluine vpon Iob. foi 4. HYPOTIPOSIS What this word signifieth IT is a figure called Illustration by the which the forme of things is so set foorth in words that it séemeth rather to be séene with the eies thâ—â— heard with the eares Marl. vpon Math. fol. 607. HIRE What is meant by hire wages or reward AND my hire is with me ¶ Héere Christ sheweth himselfe to be iudge of the whole worlde inasmuch as he auoucheth that he will render euerie man his reward For all this whole booke treaseth of the holynesse and righteousnesse of the chosen and lykewise of the naughtinesse of the cast-awaies wherfore it behoueth vs to bée héedfull that euerie one of vs doe diligentlie performe his duetie according to his calling As for the profiting or not profiting of our labour that must we put to the discreation of him that promiseth to yéeld to euerie man his reward according to his work Let vs not sléepe as other doe but let vs watch be sober 1. The. 5. 6. waiting for the blessed hope for yâ— appearing of yâ— glory of yâ— great God of our sauiour Iesus Christ. Tit. 2. 13. Moreouer the hire wherof mention is made héere must be referred not to the desert of the worke as the meritmoÌ„gers talke but to yâ— beléeuing of yâ— promise according to this text when yée haue done al that is enioined you saie ye we are vnprofitable seruants haue done that which we ought to doe Luke 17. 10. Marl. vpon the Apoc. fol. 312. Why eternall life is called by the name of hire And yâ— thou shouldest render hire vnto thy seruants c. The Lord shall bring to light the things that are couered make the righteousnesse of yâ— godlie to shine as the noone daie whome the gracelesse world had condemned for the worst of al men Psa. 32. 6. Esa. 58. 8. 1. Cor. 4. 5. And it is called by yâ— name of hire in the Scripture not absolutelie nor yet for yâ— works sake but in respect of yâ— bountifulnes of the promiser as for example If a man â—uie a bondslaue he is wholie at his maisters coÌ„maundement And whatsoeuer seruice or toile he doth it is onelie his Lorde and maisters Now if his maister should of his owne frée goodnesse promise his slaue anie wages for shewing himselfe diligent and faithfull in dooing his seruice surelie it were rather a reward then of hire but yet the maisters promising of it giueth it the name of hire by reason wherof our Sauiour Christ saith When you haue done all that is commaunded you saye ye we be vnprofitable seruants Luke 17. 10. Marl. vpon the Apoc. fol. 164. HISTORIE What an historie is TVllie calleth an historie the witnesse of times the light of vertue the life of memorie Maistres of life HOBAB What this Hobab was AND Moses said to Hobab the sonne of Raguel the Madiaâ—te Moses Father in lawe ¶ Hobab is the same which before is called Iethro euen as Salomon is called in some place Idida and as Osias is also called Azarias He was the sonne of Raguel and Father to Zephora Moses wife Albeit that in the second of Exod. Raguel is called her Father not because hee was so indeede but because he was her Fathers Father which manner of speaking is not a few times vsed in the Scripture T. M. ¶ Some thinke that Raguel Iethro Hobab and Keni were alone Kimhi saith that Raguel was Iethroes Father So Hobab was Moses Father in lawe Geneua HOLIE Who is holie HE is holie that is borne againe by the word of lyfe and hallowed that is to saie made cleane by Christs spirite and so â—s become the dwelling place of God In the respect whereof Paule calleth them holie which are borne againe through the fountaine of lyfe Rom. 1. 7. 1. Cor. 1. 2. For the chosen heare how the Lorde saith Be ye holie as I am holie Leuit. 11. 44. 1. Pet. 1. 16. Also God hath not called vs to vncleannesse but to holinesse 1. Thes. 4. 7. Marl. vpon the Apoc. fol. 276. How Christ is called holie Thus saith he that is holie c. ¶ Christ Iesus is properlye tearmed holie and so soothfast because that all other things yea euen the Starres of the Skie are defiled and vntrue in comparison of him for he is God blessed for euer Rom. 9. 5. Moreouer he onelie is holie in respect of his manhood because béeing segregated from the number of sinners he alwaies performed the things that pleased his Father and became obedient vnto him euen vnto death He did not sinne neither was there anie guile founde in his mouth Heb. 7. 26. Iohn 8. 29. Psal. 2. 8. 1. Pe. 2. 22. Héereby onelie hath he reconciled vs vnto God and obteined faith and grace at his hand for vs becomming our righteousnesse and holynesse 1. Cor. 1. 30. To be short he is worthelie termed the holie of holiest Dan. 9. 24. Marl. vpon the Apoc. fol. 60 What is meant by the Angells crieng Holie Holie Holie And one cried to an other said Holie Holie Holie ¶ This oft repetition signifieth that yâ— holie Angels cannot satisfie themselues in praising God to teach vs that in all our liues wée should giue our selues to the continuall praise of God Geneua The meaning of the Prophet in this place With the holie thou shalt be holie and with the perfect thou shalt be perfect with the cleane thou shalt be cleane and with the froward thou shalt be froward ¶ This text most commonlie hathâ—bene alleadged to this end That if a man did acquaint himselfe and kéepe companie with good men he shoulde learne by their example custome and companie kéeping to be a good a godlie man And contrariwise who did keep companie with the vngodlie with mockers and scorners with liars and swearers
guide in iudgement and teach the humble his waie ¶ He will gouerne and comfort them that are truly humbled for their sinnes Geneua ¶ Looke Lowlinesse Meeke HVNDRED FOLD What it is to receiue an hundred fold SHall receiue an hundred fold ¶ God hath promised if thou be méeke and soft suffer a little persecution to giue thee not onely in the lyfe to come but also an hundred fold héere in this life that is to say to giue thée his selfe to be thy protectour and to minister thée euer inough which may of right be called an hundred fold and is a treasure passing the treasure of all Princes Tindale fol. 191. HVNGER AND THIRST What it is to hunger and thirst for righteousnesse BLessed be they which hunger and thirst for righteousnesse c. ¶ Righteousnesse in this place is not taken for the principall righteousnesse that maketh a man good or acceptable before God but for the outward righteousnesse before the world as true faithfull dealing each with other and iust executing of the offices of all men in their degrées and méeke obedience of all that be vnder power so that the meaning is Happy are they which not onely do their duties to all men but also studie help to the vttermost of their power with word déede counsell and exhorting that all other deale truely also according to the degrée that euerie man beareth in the world and be as desirous to further good order and righteous dealing as the hungrie and thirstie is desirous to eate and drinke Tindale HVS Of the land of Hus. SOme men doe place the land of Hus farre Eastward neuerthelesse in the fourth chapter of the Lamentations of Ieremy the same word Hus is put for a part of Edom. We knowe that the Edomites are descended of Esau. And true it is that they also had Circumcision howbeit forasmuch as they were strayed away from Gods Church they had it no more as the signe of his couenaunt Therefore if we take Iob to haue bene of this land of Hus then was he an Edomite that is to say of the lyns of Esau c. Cal. vpon Iob. fol. 2. HVSBAND What the husbands office is HUsbands loue your wiues euen as Christ loued the congregation and gaue himselfe for it and cleansed it in the fountain of water through his word to make it vnto himselfe a glorious Congregation without spot or wrinkle or any such thing but that it should be holy and without blame So ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourished it c. What is ment by the husband of one wife A Bishop saith S. Paule must be faultlesse the husbande of one wife ¶ Saint Paule willeth him to be so honest and so chast a man that he be content with his one onely wife for in those countries at that time some man had moe then one he forbiddeth him not to marrie againe after the death of his former wife For he that marrieth the second wife is also the husband of one wife so long as he is content with her onely Melancthon The husband of one wife ¶ S. Paul writeth not this as making a law as if it were not lawful for a man to be made a Bishop without a wife but he appointeth an order in that behalfe for it was lawfull for the Iewes to be coupled in the seconde Matrimonie and for to haue two wiues at one time Chrisost. in his Epist. 1. ad Tim. homil 10. ¶ In like sort saith S. Hierom Touching this place some men thinke thus by the custome of the Iewes it was lawfull for a man to haue two wiues or moe at once And this they tooke to be the Apostles commaundement that he that is to be chosen Bishop haue not two wiues or moe together at one time Againe he saith Let the Deacon be the husband of one wife not that they should néedes marie a wife if they haue none but that they should not haue two wiues together Iacinct The description of the Iacinct and what it betokeneth THe eleuenth a Iacinct ¶ This stone resembleth the Aire In faire wether it is cleare and in foule wether it is dim And it signifieth the spirituall wisedome where through yâ— faithfull know how to apply themselues aright in matters and persons according as Paule exhorteth when he saith Apply your selues to the time Rom. 12. 11. Also behaue your selues in such wise as ye may giue none offence neither to the Iewes nor to the Gentiles nor to the Church of God like as I please all men in all cases not seeking mine owne profite but the profite of manie that they may be saued 1. Cor. 10. 33. Marl. vpon the Apoc. fol. 300. The eleuenth was a Iacinct which is in colour lyke vnto water spred ouer with bright Sunne beames and this betokeneth those that are barren from the science and learning of the world and yet haue knowledge from aboue Uery idiots appeare they in the sight of men and yet are they taught of God to disclose most wonderfull secrets Of this sort was Oseas Iohel and Amos which was but a poore Shepheard with the other inferiour Prophets And so were Andrew Philip and Thomas with the other Apostles Bale What Iacinct signifieth heere in this place Iacinct Scarlet and Purple ¶ Iacinct is a flower that we call a Uiolet and it is also a precious stone of the coulour thereoff But heere it is onely taken for the colour of Iacinct of which colour the Curtaines should be off as before in the 25. 4. T. M. IACOB How Iacob is heere a figure of the church IN that that his youngest brother did purchase the inheritance from the eldest was a figure of the Church that shoulde bée congregated and gathered together of the Gentiles the which the Iews being excluded encreaseth dailie more more receiuing the grace of the gospelby faith of the which the Iews through vnbeliefe haue made themselues vnworthie What is meant by this word Iacob and by seeking of his face Haec est generatio querentium faciem tuam Iacob O Iacob this is the generation of them which séeke for thy face ¶ This sentence seemeth to be straunge and much disonant from the vaine of holie Scripture to saie O Iacob this is the generation of them that seeke for thy face For it is well knowne that Iacob was a mortall man begotten of Rebcca by Isaac his naturall father Wherefore to call them blessed that seeke for the face of Iacob albeit he was an holie man and a worthie Patriarke it is a readie waie to set vp inuocation and praâ—eng to the dead Saints which is not a true seruing of God but an horrible blaspheming of God and a plaine robbing of him of his glorie which he hath neuer graunted to anie creature but hath
conscience confessed himselfe also of his owne accorde to bée a Christian. And so were they both lead forth together where in the waie he desired of Iames to forgiue him that he had done After that Iames had a little paused with him vpon the matter turning to him Peace saith he â—e to thée brother and kissed him and both were beheaded together Anno Dommi 36. Boo. of Mar. fol. 52. And Eusebius fol. 23. IANNES AND IAMBRES What manner of men these two were THese were two of Pharaos Priests which resisted Moses but their names be not expressed in the 7. chapter of Exodus but onely in the second Epistle to Timothy 3. chap. verse 8. Booke of Mar. Then Pharao called also for the wise men and Sorcerers ¶ It seemeth that these were Iannes and Iambres Read 2. Tim. 3. 8. So that the wicked malitiously resist the trueth of God Geneua IASPER The description of this stone and what it betokeneth THe first foundation was a Iasper ¶ The Iasper stone is set first in Gods foundation because it is of this nature It is of colour greene and he that beareth it about him feareth no spirits This stone betokeneth them that alwayes hold fast the faith of God and neuer shrinke from it neither feare the deceits of the Diuell who notwithstanding goâ—th about lyke a rearing Lyon seeking whom he may deuour â— Pet. 5. 8. And this vertue is contained in the first Article of the Christen beliefe where it is said I beléeue in God the father almightie And this Article or namely that this God the Creator of heauen and earth is onely to be worshipped and professed yea and that vncorruptly and faithfully was figured in Iuda the chiefe of the 12. Patriarkes which name signifieth confessing or acknowledging Marl. vpon the Apoc. fol. 299. ¶ In that the first foundation is said héere to be of a Iasper or Diamond whose colour is greene is signified that the faith of the first Fathers is not yet withered away Still vnto this present daye is the example of Enos orient fresh lyuely which 〈…〉 alled vpon the name of God and of many such other mo Stil perseuer they gréene in the holy Scripture and fadeth not I haue earnestly prayed for thée Peter saith Christ that thy faith faile not Bale IDLENESSE How Idlenesse is the Image of death THey which lyue idlye are not worthy to be sacrificed vnto God for Idlenesse seemeth to be a participation of death Therefore Seneca when he passed through the ground longing to one called Vatia a man full of idlenesse and giuen to pleasures Héere said he lieth Vatia signifieng thereby that such may séeme not onely to be dead but also to be buried c. Pet. Mar. vpon the Rom. fol. 412. Against idle Colligeners Saint Paules rule is that he which laboureth not ought not to eate And Saint Austen in his Booke entituled De opere Monichorum crieth out against idle Colligeners IDOLL What an Idoll is AN Idoll is euery forme or shape when men haue inuented vnto themselues to signifie or expresse God And as there are found manie and sundry matters of these formes so also are there diuers kindes of Idolls Wherefore whether they be stones wood or mettalls by which God is outwardly expressed there to be worshipped these are grose and most manifest Idolls Pet. Mar. vpon Iudic. fol. 68. What the word Idoll signifieth in this place The eating of things sacrificed to Idolls This word Idoll in this place is taken for an Image which is made to represent some Godhead that worshippe might be giuen vnto it wherevpon came the word Idolatrie that is to saye Image seruice Beza What difference is betweene an Idoll and an Image Saint Hierom doth make no difference betwéene an Idoll and an Image insomuch that wheresoeuer the 70. Interpreters haue this word Idolum Idoll he doth translate it by Simulachrum Image Now if the Papists wil not haue their Images lykened vnto the Images of the Gentiles then they must proue their Images not to be the workes of mens hands and that they can speake see heare smell feele and walke and that they can bring foorth a voice through their throate or els if they cannot it must needes followe that the Images of the Idolatrous Christians and of the Gentiles be all one I. Veron in his booke against Images How an Idoll is nothing the meaning thereof Theophilactus doth expounde and set foorth the occasion of this place on this manner There were some saith he perfect among the Corinthians which were of opinion that man coulde not be defiled with any thing yâ— went into the body which did vnderstand vndoubtedly knowe that Idols are made of wood and stone and that they can hurt no man and therefore going indifferently to the Temples and Altars of such Idolls they did gréedely eate of the things that were offered vnto Idolls When they of a weaker faith sée this some of them went with the rest vnto the Idolls Temple and did eate with them of the things that were offered vnto the Idolls but not with a lyke minde and opinion as they which beléeued the Idolls to be vnworthie to whome anie Sacrifice should be offered This their doing did moue Paule to be angrie And why not for it hurt them both meruailously It hurted them that wer more perfect because it made them pertakers of the Diuels bread It hurted them that wer lesse perfect because it moued them to Idolatry Paule therefore goeth about to remedie this euill and so omitting or leauing them as manie times hée is wont to doe that were of lesse perfection he speaketh vnto them that were more perfect and doth most chiefely represse and beate downe that vaine pride which they had conceiued of their humaine knowledge and science So much doth Theophilactus write of this place Saint Paule doth handle the whole matter after this sorte First in the beginning he doeth with a godly Exordium touch the arrogancie of the false Apostles teaching that any manner of knowledge be it neuer so excellent if it be not moderated and ruled by charitie is not onely vnprofitable but also most pernitious and hurtfull Afterward he doth reuerse the arguments and obiections of the aduersaries which he aunswereth by and by This his saieng We knowe that an Idoll is nothing in the worlde doeth pertaine to the declaration of the Aduersaries Argument For they that gloried in their knowledge went about to prooue that it was lawfull for anye manne to eatâ— of those things that were offered vnto Idolls after this manner The Gods of the Gentiles are nothing therefore their Images and Sacrifices are nothing also which argument they proued thus There is but one onely God whatsoeuer is then spoken of the Gods are but vaine and false The conclusion is proued after this sort the Idoll or Image doth represent him whose Image it is but it is most euident and plaine that the Gods are nothing
accordinge as it is said in the Psalme Lord in thée is the fountaine of life and in thy light shal we be lightened Cal. vpon Iob. fol. 228. IMPATIENCIE What Impatiencie is IMpatiencie is not simply a griefe conceiued of the miâ—â—iking of our aduersities when we be weary of them but it is an excessiue hart-burning against them when we cannot submit our selues simply vnto God to dispose of vs at his pleasure Wherefore if our passions be so vnrulely as we cannot kéepe any measure in our aduersities then doth inpatiencie ouer master vs and if we haue no holde nor stay of our selues we must néedes conclude that we are no better then frantike folke against God yea and vtterly out of our wits c. Pet. Mar. vpon Iudic. fol. 314. According to the nature of contraries looke what good things be attributed to Patience the contrarie thereof may aright be ascribed vnto Impatiencie Patience is a vertue whereby all aduersities be borne for godlinesse and honestie sake Therefore Impatiencie is the vice wherby there is no aduersitie suffered for godlinesse and honestie sake Musculus fol. 528. IMPOSITION OF HANDS ¶ Looke Laieng on of hands IMPOSSIBILITIE AS it is impossible for a Camell or Cable that is a great rope of a ship remaining in the own quantitie to go through a néedles eye remaining in his owne straightnesse so is it like impossible for a rich man remaining in his own naturall pride couetousnes and corruption to enter into the kingdome of God And therefore when those which heard were offended as king And who may then enter into saluation Christ aunswered Things that are impossible before men are possible with God Marke wel that Christ calleth the humiliation of the rich man impossible to man but possible with God Knox. As the man of Inde may chaunge his skinne and the Cat of the Mountaine hir spots so may ye that be exercised in euill doe good ¶ Upon these two things to Nature impossible did the Prophet conclude that no more could the Citizens of Ierusalem being exercised in al iniquitie leaue the same and so was it impossible Impossible I say to themselues and to their own power For what the spirite of God worketh in the conuersion of sinners ought not to be attributed to mans power Knox. For it is impossible that they which were once lightened c. This is Paules meaning They that doe beléeue truely and vnfainedly doe continue or abide stedfast in the knowen truth If any therefore fall away from Christ it is a plaine token that they were dissembling hypocrites and that they neuer beléeued truly as Iudas Symon Magus Demas Hymeneus and Philetus were which all fell away from the knowen veritie made a mocke of Christ which Paule doth call heere to crucifie Christ a newe because that they turning to their olde vomite againe do most blasphemously tread the benefite of Christs passion vnder their féete They that are such can in no wise be renued by repentaunce for they are not of the number of the Elect as S. Iohn doth say They went from vs but they were not of vs for if they had bene of vs they would haue remained with vs vnto the ende If such men doe repent their repeâ—tance is as Iudas and Cains repentaunce was ¶ This text denieth no possiblitie of mercie in God but the impossibilitie of repentaunce in such men as malitiously forsake the trueh blaspheame Christ and take parte against the Holy Ghost For the truth is that with the Lord there is mercie plenteous redemption Psal. 130. 7. So that whosoeuer calleth vpon his name shall be saued Ioel. 2. 32. and Rom. 10. 13. Now they that forsake the truth blaspheming Christ and taking part against the Holy Ghost cannot repent For if sinners woulde conuert and call vpon God they should be sure of remission Tindale ¶ They which are Apostates and sinne against the Holy Ghost hate Christ crucifie and mocke him but to their owne destruction and therefore fall into desperation and cannot repent Heb. 6. 6. Geneua IMPVTATION What Imputation is IMputation is that benefit of God the Father whereby hée vouchsafeth to account Christs obedience as ours in as ample manner as we our selues had fulfilled the law and made satisfaction for our sinnes T. Beza INCEST What Incest is THey call Incest an vnlawfull medling of a man with a woman against the honor of bloud affinitie For Cestus signifieth the mariage girdle which the Bride did weare to shew that the mariage was iust lawful We Germanes saith Bullinger call this sin by yâ— name of Bloutschand wherby we signifie yâ— sin committed in corrupting or defiling our owne bloud or kinred In Leuiticus after the degrées and bloud in which we are forbidden to marrie the Lord doth presently adde In all these be ye not defiled for in all these things are the Nations defiled which I cast out before you And héereby the lande is defiled I haue visited the iniquitie thereof vpon it and the lande hath spued out the inhabitaunts thereof Ye shall therefore keepe my statutes and mine ordinaunces and shall not doe anye of all these abhominations For whosoeuer shal doe so he shall be cut off from among his people And in the 20. Chapter of Leuiticus he hath appointed death to be the punishment of Incest which is not changed in the Ciuill lawes or Imperiall constitutions Bullinger fol. 236. INFANTS How Infants ought not to be pertakers of the Lords Supper AS touching Infants the institution of Christ doeth seclude them from the Supper because they cannot yet proue examine themselues neither yet celebrate the remembraunce of Christs death the which thing the Apostle Paule teacheth to be necessary for all those which come to the Communion of the Supper Marl. vpon Iohn 226. INFIDELITIE How Infidelitie is the cause of all euill LEt there not be in any an euill heart of Infidelitie ¶ Infidelitie is it which maketh thine heart abound in euill and if by any meanes it can get roome to lodge within thée thy hart is taken and imagineth from hence-foorth all mischiefe When our Sauiour Christ so many times reprooueth sundry sortes of men he maketh this a generall fault of all that they are vnfaithfull and flow to beleeue When Saint Paule condemneth them as reprobate men which doe neuer sée the light of the Gospell he maketh this the cause of their sinne that the God of this world hath blinded the eyes of their vnbeléeuing harts c. Deering IN OMNEM TERRAM c. ¶ Looke for the exposition of this in the word Sound INSTRVMENTS How they serued in the olde lawe SIng vnto him with Uiole and instrument of ten strings ¶ To sing of Instruments was a part of the Ceremonial seruice of the Temple which doth no more appertaine vnto vs then the Sacrifices Censings and lights Geneua Whereof these Instruments were made in King Salomons time Praise the Lord vppon
office without blaspheming of Christ. Furthermore he hath redéemed vs without the helpe of Saints why shal he not be whole Mediator without Saints redemption is the chiefe act of a Mediatour D Barnes If any man doe sinne we haue an Aduocate by the Father Christ Iesus ¶ Heere is none assigned but Christ Iesus by him haue we onely remission of our sinnes D. Barnes The spirite of God maketh intercession for vs with mightie desires that cannot be expressed with tongue ¶ If the spirite of God make intercession for vs then haue we no néede of other Mediatours for he is able to obtaine all things for vs and hath taken this office on him for vs It were a great rebuke to him that Saints should be set in his steede and ioyned with him in his office as though he were vnsufficient D. Barnes Christ sitteth also on the right hand of the Father the which doth also pray for vs. Héere S. Paule saith That Christ praieth for vs can the Father of heauen denye and thing of his praier Doth not he aske things necessary for vs And as Scripture saith He is our wisedome he is our iustice he is our sanctification and our redemption made of God Now what resteth for Saints to aske What will you desire more then wisdome iustice sanctification and redemption All these hath Christ obteined for vs. D. Barnes Christ saith No man commeth to the Father but by mée ¶ Note these words First he saith No man c. Ergo as many as euer shall come to the Father of heauen be héere conteined Then addeth he But by me héere be all Saints and merites cleane excluded in this word But wherefore it is plaine that whatsoeuer he be that maketh any other Mediatour or goeth about by any meanes seeme it neuer so holy but by Christ onely to come to the Father of Heauen First he dispiseth Christ and if he dispise Christ he dispiseth also the Father which hath allowed him onely to be our Mediatour and waye to him as it is written I am the waye onely to the Father D. Barnes Whatsoeuer you aske in my name the Father shall giue it you â— Marke these words Whatsoeuer and that we should runne to none other he adddeth In my name Héere is nothing excluded but all things be giuen vs fréely and that for his names sake not for no Saints name nor for none of our merites Therefore let vs not run from the swéete promises of our most louing Sauiour Redeemer and onely Mediatour Iesus Christ to Saints for that is an euident token of our infidelitie and that we thinke him vntrue and will not fulfill his promise and make him a lyar D. Barnes Saint Paule saith He meaning the Father of heauen hath giuen his onely sonne for vs how canne it be that he shall not giue all things with him ¶ Marke he saith all things He yâ— saith all things excludeth not the tooth-ake D. B. All good things commeth from the father of light ¶ Héere they make a distinction that God is good onely for his owne nature and Saints are good by receiuing goodnesse of him Aunswere Saints haue no more goodnesse then they haue receiued and that that they receiued was for themselues onelye and canne giue none of it to other for they receiued it for themselues and no more then was necessarie and that but onely of mercye as it is open in Mathewe in the Parable of the fiue wise virgins and the fiue foolish Thus we doe openly against God when we desire anie thing of Saints séeing the Scripture knoweth all good things to come of God onely and that he is the onelye giuer of them All the Prophets and Fathers in all their tribulations cried vnto him as Dauid testifieth of himselfe saieng When I am in trouble I will crye vnto the Lord and hée will helpe me Psal. 120. 1. My helpe is of God that made heauen and earth Psal. 121. 2. Christ also himselfe teaching all creatures to pray biddeth vs not to go to any other but onely to the father of heauen Math. 6. 9. D. Barnes Obiection The Saints must pray for vs and be mediatours to God for vs that by them we may be able to receiue our petition This is Richards opinion De media villa Aunswere This is a great blasphemie to Christs bloud for if Saintes be necessarie to be mediatours for vs then is Christ vnsufficient For Philosophers did neuer put two causes when one was sufficient And if anie thing be giuen vs for Saintes sake then be not all things giuen vs for Christes sake The which is plainly against Saint Paules saieng Rom. 8. 32. God for vs all hath giuen his sonne and shall he not giue vs all things with him D. Barnes An other of his reasons If Saints when they were heere and not confirmed in grace did of their Charitie praye for vs Ergo now must they praye much more séeing they are now confirmed in Charitie Aunswere A reason without Scripture must haue a like aunswere The Saints when they were héere did of their Charitie cloath naked men and féede the hungrie and gaue drinke to the thirstie and visited them that wer in prison Ergo much more now for they be confirmed in Charitie Likewise Saint Paule when he was héere did of his charitie write Epistles and declare the veritie Ergo now must he much more write so that where afore he wrote but one now must he at the least write thrée or els he is not confirmed in Charitie D. Barnes Another like reason Lyke as a man cannot come to the speach of a King but that he must haue certaine Mediators as Dukes Earles and such men as be in fauour betwéene him and the King that may intreate his matter Aunswere Saint Ambrose aunswereth this reason thus Men are wont saith he to vse this miserable excusation that by these things we maye come to God as we maye come to Kings by Earles I aunswere We come vnto the King by the meanes of Dukes Earles because that the King is a man and knoweth not to whome he may commit the Common weale But to God from whom nothing can be hid he knoweth all mens merites we néede no spokes-men nor no Mediator but only a deuoâ—t minde D. Barnes ¶ Looke Saints Mediator IOB His name interpreted SOme interprete this name of Iob to signifie wéeping or wailing And other some take it for an vtter Enemie not such a one as he hateth but such a one as is as it were a white for mâ—n to shoote at Cal. vpon Iob. fol. 2. It is not knowen nor can be gessed in what time Iob liued sauing that it may be perceiued he was of great antiquitie Some of the Iewes haue bene of opinion that Moses was the Authour of his booke But forsomuch as there is no certaintie thereof it is left in suspense Yet it may be well perceiued by the Prophet Ezechiel that
¶ That was a lay man also and an Infidell and was not forbidden of God to reade Scriptures D. Barnes Let the word of God dwell in you plenteously The Doctours affirmations My bretheren reade holye Scripture in the which you shall finde what you ought to holde and what ye ought to flye What is a man reputed without learning what is he is hée not a Shéepe or a Goate Is he not an Oxe or an Asse is he anye better then an horse or a mule the which hath no vnderstanding It is not sufficient that yée heare the diuine Scriptures in the Church but also in your houses either reade them your selues or els desire some other to read them giue you diligent eare to it If thou wilt that thy children bée obedient vnto thée vse them to the worde of God but thou shalt not saye that it belongeth onelye to relygious men to studye Scriptures but rather it belongeth to euerye Christian man and speciallye vnto him that is wrapped in the businesse of this world and so much the more because hée hath more néede of helpe for hée is wrapped in the troubles of this world Therfore it is greatlye to thy profite that thy children shoulde both heare and also reade holye Scriptures for of them shall they learne this commaundement Honour thy Father and Mother c. I beséech you that you will oftentimes come hether and that you will diligentlye heare the lesson of holye Scripture And not onelye when you bée héere but also take in your hands when you bée at home the holy Bible and receiue the things therein with great studie for thereby shall you haue great vauntage c. O Paula and Eustochium if there bée anie thing in this lyfe that doth preserue a wise man and doth perswade him to abide with a good will in the oppressions and thraledomes of the worlde I doe recken that speciallye it is the meditations and studye of holye Scriptures séeing that wée doe differ from other creatures speciallye in that that wée bée reasonable and in that that wée canne speake Nowe is reason and all manner of wordes conteyned in the Scripture whereby we maye learne to knowe GOD and also the cause wherefore wée bée created Wherefore I doe sore meruayle that there bée certeyne men the which giue themselues to slouthfulnesse and will not learne these things that bée good but recken those men worthye to bée reproued that haue that good minde ¶ This was written to two women that were learned D. Barnes Heare me ye men of the worlde gette you the Bible that most wholesome remedye for the soule if ye will nothing else yet at the least get the newe Testament Saint Paules Epistles and the Actes that may be your continuall earnest teachers Which of you all that be héere if it were required could say one Psalme without the booke or any other place of holy Scripture not one doubtlesse but this is not onely the worst but y◠you be so slow and remisse of spirituall things and to diuelishnesse ye are hotter then fire But men will defende this mischiefe with this excuse I am no religious man I haue a wife and children and house to care for this is the excuse wherewith ye doe as it were with a pestilence corrupt all thinges for you doe recken that the study of holy Scripture belongeth onely vnto religious men when they be much more necessarie vnto you then vnto them c. ¶ Héere may we sée that this damnable reason I will read no Scripture it belongeth not vnto me was in the heartes of lay men in Chrisostomes dayes D. Barnes Ye may commonly sée that our doctrine is knowne not onely of them that that are the Doctours of the Church and ministers of the people but also euen of Tailers and Smiths and Weauers and of al Artificers yea and further also of women and that not onely of them that be learned but also of labouring women and Sewsters and seruants handmaides neither also the Citizens but also the countrie folks do very well vnderstand the same Ye may finde euen the verye Ditchers Cowheards and Gardiners disputing of the holy trinitie and of the creation of all things Looke more in the word Scripture Of lay mens books Looke Images How lay men may baptise Tertulian in his booke De Baptismo saith That lay men may bapiise Ambrose in the 4. ad Eph. saith that in the beginning it was lawfull for all men to baptise Hierome ad Luciferanos affirmeth that it was lawfull for lay men to baptise if necessitie doe require Zuinglius affirmeth the same The opinion of Iohn Caluine Now saith he if it be true that we haue set downe the Sacrament is not to be estéemed of his hand by whom it is ministred but as it wer of the hand of God from whence it certainly commeth Héereof we maye gather that nothing is added or taken from the dignitie of it by him by whom it is ministred And therefore among men if an Epistle be sent so y◠the hande and seale be knowen it skilleth not who or what manner of person carieth it Euen so it is sufficient for vs to knowe the hand and seale of the Lord in his Sacraments by whom soeuer they be deliuered Heere is the errour of the Donatists confuted who measured the worthinesse of the Sacrament to the worthinesse of the Minister Such be now a daies our Anabaptists which denie vs to be right baptised because we were baptised by wicked and Idolatrous persons in the Popes Church and therfore they furiously vrge rebaptization against whose folly wée shall be sufficiently defended if we thinke we were baptised in the name of the Father of the Sonne and of the Holy ghost and therefore Baptime not to be of man but of God by whom soeuer it be ministred How lay men haue ministred the Sacrament S. Augustine saith In necessitie when the Bishop or Priest or any other Minister cannot be found and the daunger of him that requireth doth constraine least he should depart this lyfe without this Sacrament we haue heard that euen lay men hath giuen the Sacrament that they haue receiued ¶ Read the storie of Serapion LAIENG ON OF HANDS Whereof this custome of laieng on of hands arose THis custome of laieng on of handes is taken of the olde Fathers For in Gen. 48. 14. The Patriarke Iacob laied his hands vpon the head of Manasses and Ephraim the sonnes of Ioseph which custome afterward was confirmed to the Iewes for a Lawe and so continued till the comming of Christ who vsed the same and deliuered the vse thereof vnto his Apostles to the which Ceremonie praier was then ioyned As it doth appere in the 19. of Mathew when children were brought vnto Christ that he might lay his hands vpon them That he should lay his hands vpon them ¶ The laieng on of hands was a
How the lawe is called a yoake Why tempt ye God to put on the disciples necks that yoake which neither our fathers nor we were able to beare ¶ He meaneth the holy lawe and not the ceremonies onely and calleth it a yoake not able to be borne because no man not the most holiest and perfectest that euer was Christ onely excepted was able to perfourme the same in all pointes both outwardly according the Letter and inwardly according to the Spirit The Bible note The difference betweene Gods law and mans Mans lawe onely requireth externall and ciuill obedience Gods lawe both externall and internall Who hath fulfilled the lawe Christ is the ende of the lawe for righteousnesse to all that beléeue ¶ That is Christ hath fulfilled the whole lawe therfore whosoeuer beléeueth in him is counted iust before God as well as he had fulfilled the whole Lawe himselfe The Bible note ¶ The ende of the lawe is to iustifie them which obserue it therefore Christ hauing fulfilled it for vs is made our Iustice sanctification c. Geneua How the Gentiles were not without a lawe Whosoeuer hath sinned without lawe c. ¶ It is not to be thought that the Gentiles were altogether without a lawe for they had the lawe of nature but not the lawe written which we call the Ten commaundements therefore they cannot excuse themselues from sinne Sir I. Cheeke How the lawe maketh all men sinners Whatsoeuer the lawe saith it saith it to them which are vnder the lawe c. ¶ In this place the lawe is taken for all the holy scripture as it appeareth by these places testimonies that be alledged héere before wherby it is made euident plain that all men without exception are sinners Sir I. Cheeke ¶ The lawe doth not make vs guiltie but doth declare that we are guiltie before God and deserue condemnation Geneua How the lawe maketh vs to hate God In the faith which we haue in Christ finde we mercie life fauour and peace in the lawe we finde death damnation and wrath moreouer the cursse and vengeance of God vpon vs. And it that is to say the lawe is called of Paule the ministration of death and damnation In the lawe we are proued to be the enimies of God and that we hate him For how can we be at peace with God and loue him seeing we are conceiued and born vnder the power of the diuell and are his possession and kingdome his captiues bondmen led at his will and he holdeth our harts so that it is impossible for a man to fulfill the lawe of his owne strength and power séeing that we are by birth and nature the heires of eternall damnation c. Tind in his booke named the wicked Mammon fol. 6. How the lawe is spirituall The lawe is spirituall ¶ The lawe is called spirituall because that it requireth the spirit that is to say the righteousnes and holinesse of the heart and not the outward workes onely How we dye to the lawe For I through the lawe am dead to the law ¶ The law that terrifieth the conscience bringeth vs to Christ and he onely causeth vs to dye to the law indéed because y◠by making vs righteous he taketh away from vs the terrour of conscience and by sanctifieng vs causeth the mortifieng of lusts in vs that it cannot take such occasion to sinne by the restrint which the lawe maketh as it did before Rom. 7. 10. 11. ¶ For I through the lawe am dead to the lawe that is by the lawe of libertie and grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale To dye in the defence of the lawe If we do praise saith S. Austen the Machabees that with great admiration because they did stoutly stand vnto death for the laws of their country how much more ought we to suffer al things for our baptime for y◠sacraments of the body bloud of Christ. The meaning of these places following Cursed is euery one that continueth not in all things which are written in the booke of the lawe to do them ¶ All the which meaning the things contained in the lawe since no man doth fulfill them it is manifest that no man can be iustified by the words of the lawe No man is iustified before God because saith S. Hierome no man kéepeth the lawe therefore it is said that the beléeuers must be saued by faith onely Moreouer he will shewe that no man canne be iustified by the workes of Moses lawe vnlesse he haue faith which giueth pardon to him that beléeueth in God neither yet he that beléeueth in Christ liueth without a lawe D. Heynes And I say the heire as long as he is a childe c. ¶ While we were yet younglings we had néede of the law as our tutours not that it should alwaies rule vs but so long till we come to mans state and haue the knowledge of Christ which knowledge when we haue we be deliuered from the seruitude of the law for Christs sake not for feare of punishment abstaining from euill but led by the spirit of God we are prepared made fit to fulfill all good works which the lawe commandeth D. Heynes ¶ The Church of Israel was vnder the lawe as the Pupill subiect to his Tutor euen vnto the time of Christ when she waxed strong and then hir pupilship ended Geneua ¶ Looke before where the Lawe is our schoolemaister An Argument of the Lawe If I cannot haue my sinnes forgiuen me except I kéepe and fulfill the lawe then the kéeping of the lawe iustifieth me Aunswere I cannot haue forgiuenesse of my sinnes except I haue sinned Ergo to haue sinned is the forgiuenesse of sinnes Tindale A disputation betweene the Law and the Gospell The Law saith pay thy debt the Gospell saith Christ hath payed it The Lawe saith thou art a sinner dispaire and thou shalt be damned the Gospell saith thy sinnes are forgiuen thée be of good comfort thou shalt be saued The Lawe saith made amends for thy sinnes the Gospell saith Christ hath made it for thée The Law saith the father of heauen is angry with thée the Gospell saith Christ hath pacified him with his bloud The law saith wher is thy righteousnes thy goodnes satisfaction the Gospell saith Christ is thy righteousnesse thy goodnesse and satisfaction The Lawe sayth thou art bound and obliged to me to the diuell and to hell the Gospell saith Christ hath deliuered me from them all Booke of Mar. fol. 1110. The nature and office of the Lawe and Gospell The Lawe sheweth vs our sinnes Ro. 3. 20. The Gospell sheweth vs remedie for Iohn 1. The Lawe sheweth vs our condemnation Ro. 7. The Gospell sheweth vs our redemption Coll. 1. The Lawe is the word of ire Rom. 4.
therefore she doth willingly submit her self to them in all things for God For she knoweth verie well that God would that euerie man should be subiect vnto them in all things which are of their charge And that they which doe resist the same resist the ordinance of God and do set vp themselues against him Ro. 13. 1. 1. Pet. 2. 13. Pet. Viret How the Ecclesiasticall person is subiect to the ciuill Magistrate It perteineth to ecclesiasticall persons to iudge in spirituall causes but if anie of them swarue from the right rule of iustice he is subiect to the correction and punishment of the ciuill magistrate As Aaron had his authoritie of iudgement in spiritual causes yet was he reproued by Moses And the high Priest was deposed by Salomon and Sadoc set in his place And so shuld Ahas if he had ben a goodly prince haue deposed Vriah for making the prophane Altar How Magistrates that doe not perswade the people to Gods worde are not to be obeied in cause of conscience The. xxi Princes that were sent to explorate and search the priuitie and conditions of the land of Canaan two of them perswaded the people to beleeue Gods promises and not to feare the people that dwell in the lande Unto these godlye Princes was no faith nor eredence giuen of the people The Princes that perswaded the thing contrarie vnto God were beleeued of the people and their counsell admitted By this we learne that such Magistrates as perswade the people to Gods word should be beléeued and obeied the other not in cause of conscience ther must God onely be heard Act. 5 29. Math. 10. 28. Or els people shall faile of a right faith For he that knoweth not what his duetie is to God and his lawes will beléeue rather a lye with his fore-fathers then the truth with yâ— worde of God And this man is no méet auditor nor disciple of the word of God 1. North. MAGNIFIE What it is to Magnifie THis day will I begin to magnifie thée ¶ To magnifie properly is to aduaunce and set forth excéedingly and to bring him in estimation as it is sayde Gen. 12. and often in the Psalmes T. M. MAHOMET Of the rising vp of this false Prophet MAhomet of Arabia as most men saye of the mother side descended from Abraham by the linage of Ismael his son which he had by Agar his seruaunt which was a Iew béeing fatherlesse and motherlesse He was by the Scenites solde to a great rich Merchaunt who loued him so greatly for his fauour and wit that he made him ruler of all his merchaundise and businesse and was verie diligent in his maisters affayres and gained much by occupieng with the Iewes Christians and in vsing their company learned many things both of the one lawe and of the other His Maister chaunced to dye without heyre leauing his wise verie rich who being about the age of 50. yeares liked the younge man Mahomet so well that shée tooke him to husband and made him of a poore man very rich At the same time it chaunced a Monke named Sergius a man of verie euill nature and verie subtile who fled Constantinople for heresie to fall into familiaritie with Mahomet by whose instruction he increased so in Magicall arte that by his counsell and aide hée tooke vppon him to make the people beléeue that he was a Prophet and shewing some points of Magike he first perswaded his wife and his householde He had also an infirmitie called the falling sicknesse And when his wife being sore afraide thereof would aske him what it was hée made her beléeue that it was the Angell of God which came oftentimes to speake vnto him and forasmuch as he coulde not abide as man the diuine presence he fell into such agonie and alteration of spirit After this his wife died and left him meruailous riches who then what for the riches yâ— constaÌ„t report that went on Mahomet the Prophet he became in greate reputation amonge the Gentiles And so by the counsell of Sergius he called himselfe the greate Prophet of God and shortly after when his name was published and of great authoritie he deuised a lawe or kinde of religion called Alcaron In the which he toke some part well neere of all the heresies that had ben before his time With the Sabellians he diuided the trinitie with yâ— Maniches he affirmed to be but two persoÌ„s in the deitie he denied the equalitie of the father the son with Eâ—nonius and sayd with Macedone the holy Ghost was a creature and approued the multitude of wiues with yâ— Nicholaâ—tes he borrowed of the Iewes circumcision and of the Gentiles much superstition and somewhat he toke of the Christian veritie beside many diuelish fantasies inuented of his own braine Those that obeied his lawes be called Saraseâ—s When he had liued fortie yeares he died of the falling sicknesse which he had of long time saieng that when he was taken therewith yâ— the Angell Gabriel appeared vnto him whose brightnesse he could not behold He was buried at Medina thrée daies iourney from the red sea an hundred miles from Mecha where is now the chiefe temple of his law He was after yâ— incarnation of Christ 600. yeares Of the faire shew of holynesse in the kingdome of Mahomet In outward pretence of religion euen the common sorte of their people excell the Popish Monksâ— Yeaâ— euen they that are best reformed For not onely their Clergie Monks but also their communaltie say the coÌ„mon praiers together fiue times euerie day Namely at the Sun rising at noone at after noone at the Sun setting and after supper when they goe to bed At which time or they go to pray they wash themselues they make themselues bare foote they knéele downe vpon the ground and the noble men and commons intermedling themselues altogether with the King accomplish their ordinarye praiers with certeine bowing and falling flatte downe without some lawfull let no man may neglect the ordinary praiers vnpunished They keepe their ordinarie holydayes and fasting daies with great deuotion and reuerence They make often exhortation to holynesse of lyfe to the people-ward To dealing of doles To making of pilgrimages in remembraunce of their Saints and specially of the Prophet Mahomet They haue many Hospitals as well in their high waies as in their cities for the receiuing and succouring of poore folke Pilgrimes They haue Monkes of such spare and staied behauiour as neuer was heard of both in diet in apparell in forsaking of al things and in withdrawing themselues from the company of the common multitude So as they maye seeme to resemble rather Iohn Baptist yea or the very Apostles for the straitnesse of their lyfe Some of them haue visions rauishments traunces and some of them are renowmed for myracles as well in their life as after their death Moreouer ther is wonderfull honestie and behauiour among them
that they were abused of them Marcus ranne away with another mans wife They powre oyle and water vpon the head of the departed hoping so to redeeme them They said that the life and generation of man consisted in 7. starres that Christ suffered not indéede but was so thought and that there was no resurrection of the flesh Epiph. haeres 34. 35. 36. Irenaeus Aug. li. de haeres MARY How Mary the mother of Christ ought not to be worshipped CHrist saith Epiphanius did forme a fashion himselfe of the Uirgin Mary as of the earth who came downe from heauen and being both God and the word did put on flesh of the Uirgin but not that the Uirgin should be worshipped or that he would make hir a God or that we should offer in hir name For he neither did suffer hir to giue or minister Baptime nor to blesse the Apostles neither did he commaund hir to beare rule in the earth but will haue vs to know that he alone is the sanctification and that she is made worthy of the kingdome of heauen Whence doth this rolling Serpent or Dragon come vnto vs Whence are these lewd and wicked councells renued Let Mary be in honour let the Father the Sonne and the holy Ghost be worshipped let no man worship Mary And by by after Let no man eate of the errour which is of the holy Mary Although it be a goodly trée yet is it not for meate to be eaten of Although Mary be most beautiful holy honourable yet she is not appointed to be worshipped let therfore the error of the deceiued cease For neither is Mary a God neither hath she a body from heauen but of the conception of man woman howbeit disposed according to yâ— promise as yâ— coÌ„ception birth of Isaac was And let no man offer in hir name for he that doth it doth cast away his soule Againe let no man raile against hir nor blaspheme yâ— holy Uirgin God forbid for she was not coupled to man neither after the birth nor before the birth of our Sauiour Againe in yâ— same booke Contra Colicidianos these are also his words Indéed the virgin was a virgin honorable but not giuen to vs to be worshipped but rather she doth worship him yâ— tooke his substaunce of hir that is to say of hir flesh Of the painting of hir Image ¶ Looke Painting Wherein Mary was most blessed ¶ Looke Mother of God Of Mary Magdalens loue ¶ Looke Loue. Of Mary the sister of Lazarus It was that Mary that anoynted the Lord with oyntment ¶ Because the Gospell maketh mention of many Maries héere there is a difference put betwéene this Mary the rest namely that it was the very same which anoynted the Lord. And this is put downe héere by anticipation For the Euangelist declareth this anoynting in the Chapter following Therefore there is a great ignoraunce in them which imagine this Mary the sister of Lazarus to be that infamous woman of whome Luke maketh mention in his 7. Chapter The making mention of the oyntment occasioned this error and also because in both places mention is made of Symon in whose house it was done as though it were not manifest that Christ was oftentimes annointed that in diuers places The sinfull woman of whome Luke speaketh of anoynted Christ in Ierusalem wher she dwelt And Mary of Betany did the like in hir towne And the preter tense anoynted which the Euangelist vseth ought not to be referreâ— to the time in the which the same was done but to the time in which he wrote as if he should sayâ— This is that Mary which afterward powred out hir oyntment for the which cause there arose a murmuring among the Disciples c. Marl. vpon Iohn fol. 376. MARIAGE Who ordeined Mariage and how it is honourable in all estates Concerning Mariage we say that it ordeined of God and honourable in all estates as the holy Scripture teacheth So that whosoeuer hath not the gift of continencie that is to say who that feeleth in himselfe such a naturall desire that he may be drawen to euill thoughts is obliged and bound to marry Theodore de Beza Wedlocke or mariage is a perpetuall ioyning together of one man with one woman instituted of God to bring forth fruit and is ordained to auoid lusts forbidden in the scripture They shall be two in one flesh that is to say to please God the Creator of nature to obaie his ordinaunce in that vocation the man not to despise the womankinde but to honoâ—r and loue hir that euerie man should know his owne vessell as the part and parent of mankinde to defend hir to helpe hir and to loue hir Both bringing foorth children teaching them the true knowledge of God that this knowledge of God might be set foorth more plenteously and be conserued vpon earth For this cause also ought wedlocke to be vsed that when men be departed from this societie euery mans dutie is for himselfe gone to leaue after him by iust wedlocke other worshippers of God in his place vpon earth For this intent Abraham Isaac and many ancient olde holy Bishops desired to haue children that they might leaue after them the faithfull kéepers of the heauenly doctrine Mâ—laâ—ctâ—on Matrimonie or wedlocke is a state or a degrée ordeined of God and an office wherein the husband serueth the wife the wife the husband It was ordeined for a remedie to increase the world and for the man to helpe the woman the woman the man with all loue and kindnesse not to signifie any promise that euer I haue heard or read off in the scripture Therefore ought it not to be called a Sacrament It hath a promise that we sinne not in that state if a man receiue his wife as a gifte giuen him of God and the wife hir husband like wise as all manner of meates and drinkes haue a promise that we sinne not if we vse them measurably with thanks-giuing It they cal Matrimonie a Sacrament because the scripture vseth the similitude of matrimonie to expresse the mariage or wedlocke yâ— is betwéene vs and Christ for as a woman though she be neuer so poore yet when she is maried is as rich as hir husband euen so we when we repent beleeue the promises of God in Christ though we be neuer so poore sinners yet are as rich as Christ all his merits are ours with all that he hath If for that cause they call it a Sacrament so will I mustard seed â—euen a net keyes bread wine a thousand other things which Christ the Prophets and all the Scriptureâ— is to expresse the kingdome of heauen and Gods word withall They praise wedlocke with their mouth and say it is an holy thing as it is verely but had leuer be sanctified with an whore then to come within the sanctuary Tindale fol. 144. How eurry man is commaunded to marry that hath not the gift of
God by a mediatour and a meane which was onely borne without sinne liued and was slaine vnto the rising againe of the flesh and to euerlasting lyfe August in his Enchirid to Laurence the. 32. chap. Saint Paule saith Vnus est Mediator c. Ther is one mediatour betwéene God and man Christ Iesus being manâ— Upon this place S. Austen saith thus Paulus non facet se mediatorem c. Paule maketh not himselfe a mediatour betwéene God and the people but requireth that they pray all one for an other béeing all the members of the bodie of Christ. August contra Epist. perminiani li. 2. chap. 8. Againe in the same booke he writeth thus of Saint Iohn St. Iohannes ita dicerit c. If Iohn would say this haue I written vnto you that ye sinne not and if ye sin ye haue me your mediatour before God I will intreate for your sinnes as Permenian the heretike in a certeine place made the Bishop a mediatour betwéene God and the people what good faithful christen man could abide him Who would looke vpon him as the Apostle of Christ and not rather to thinke him to be Antechrist Tell me woman sith thou art a sinfull and wicked woman how durst thou goe vnto him I know saith she what I do Beholde the wisdome of the woman Shée prayeth not vnto Iames Shée entreateth not Iohn She goeth not vnto Peter She did not get her selfe vnto the company of the Apostles She sought for no mediatour but for all those things She tooke repentance for her companion which did fulfill the roome and place of an aduocate and so she did goe to the high fountaine Chrisost. in his 12. Ho. of the woman of Ca. There is no néed of porter of a mediatour of minister say onely Lord haue mercie vpon me we haue no néede of aduocates with God nor of any running and gadding about for to speake faire vnto other For although thou be alone and without an aduocate and praye vnto God by thy selfe thou shalt obteine thy petition Chrisostome in his Sermon of going forward in the Gospell Saint Austen saith Christen men doe mutally commende themselues in their praiers But he for whom none maketh intercession but he for all he is the onely true mediatour Paule the Apostle though he were a principall member vnder yâ— head yet because he was a member of the body of Christ knew that the greatest truest Priest of the Church entred not by a figure into the inward places of the vaile to heauen to a holinesse not shadowish but eternall commendeth himself also to the praiers of the faithfull neither doth he make himselfe a mediatour betweene the people and God but praieth that all the members of the bodie of Christ should mutuallye praye for him because the members are careful one for another of all the members yet trauailing in earth may ascend to the head which is gone before into heauen in whom is apeacement for our sinnes For if Paule were a mediatour the other Apostles should also be mediatours and if there were many mediatours then neither Paules owne reason stood fast in which he had sayd for there is one God one mediatour betweene God men the man Christ in whoÌ„ we also are one if we kéepe the vnitie of faith in the bonde of peace Againe in another place but it thou séeke for a Priest he is aboue the heauens wher he maketh intercession for thée which in earth died for thée Yet do we not dreame yâ— he falleth downe at the fathers knées and in humble wise intreateth for vs but we vnderstand by the Apostle the he so appeareth before the face of God that the vertue of his death auaileth to be a perpetuall intercession for vs yet so that being entered into the Sanctuarie of heauen vnto the ende of the ages of the worlde he alone carrieth to God the prayers of the people abiding farre off in the porch Caluine in his Instit. â— booke chap. 20. Sect. 20. Brethren saith Saint Austen we haue Iesus Christ the iust for our aduocate with the Father he is the propiciation for our sinnes He which held this committed no heresie he which held this opinion committed no Scisme For wherevppon are Scismes committed When men doe saye we be iust wée doe make holye vncleane we doe iustifie the wicked we doe desire and we doe obteine But I beséech you by the way howe much more past shame be they which doe saye we doe determine we doe commaunde and what sayde Iohn And if a man doe sinne we haue an aduocate with the Father Iesus Christ the iust But some man will saye Doe not the Saintes then praye for vs Doe not the Bishoppes and superintendentes pray for the people Marke the Scriptures and sée that the ouerséers also doe commend themselues to the people For the Apostle saith to the people prayeng togethers for vs also The Apostle prayeth for the people and the people prayed for the Apostle we doe praie for you brethren but pray fo vs also Let al the members pray together one for an other let the head make meanes for all This saith Augustine in yâ— place in which words he doth plainely openly attribute the office of intercession which perteyneth to the chiefe Priest to none but to Christ the head Againe he writeth thus But if the Apostle shuld haue sayd thus This I write vnto you to the intent yee should not sinne and in case anye man doe sinne you haue a mediatour to the Father I doe praye for your sinnes as Perminianâ—s in one place doth make the Bishoppe mediatour betweene the people and GOD what good and faythfull Christen folkes could abide him Who wold estéeme him as yâ— Apostle of Christ and not rather an Antichrist for all christen men do commend themselues one to an other in their praiers but he for whome none doth intreate but he himselfe intreateth for al. He is yâ— only and true mediatour forasmuch as the figure of him was resembled in the Priest of the olde Testament there is none sound theâ—â— that euer prayed for the Priest Musculus fol. 149. The man Christ Iesus alone which gaue himselfe a raunsome for al men is our sufficieÌ„t mediatour aduocate intercessour as the holy Scripture teacheth in diuers places Whosoeeuer therefore refuseth to pray vnto this man Christ Iesus to be his mediatour and aduocate vnto God the father and flyeth to other without all doubt he is an enimie vnto Christ and to the vttermost of his power he laboureth to make Christ as they vse to say Iaâ—ke out of office For since the time of his ascention his chiefe and principall office is to be our intercessour mediatour and aduocate ¶ Looke more at Aduocate MEEKE Who are meeke THe meeke are such as are not easilye prouoked by iniuries who by euery offence are not wayward froward but are rather readie
works that I haue they come of thée First of all thou must beléeue that thou canst not haue remission of sinnes but through pardon and forgiuenesse of God And then next that thou canst haue no good worke except hée giue it thée Last of all that euerlasting life cannot be deserued with any workes except it be giuen vnto thee also fréely What worthy thing doe we that we maye be founde in the heauenly spirits The Apostle saith I iudge that the afflictions of this time are not worthy of that glory that shall be reuealed in vs therefore I take him to be the sounder Diuine the faithfuller Catholike and more agréeable to the holy scriptures that vtterly denyeth all such kinde of merits Waldensis in his booke against Wicleffe Meritum meum c. My merite saith Saint Barnard is the mercie of God So long as God is not poore of mercie so long cannnot I be poore of merite If his mercie bee great then am I great in merite This is the whole merite of man if he put his whole affiaunce in the Lord. Forasmuch as all men are shut vp and closed vnder sinne now the saluation of man standeth not in mans merits but in Gods mercie For nothing thou shouldest saue them What is meant by these words For nothing thou shouldest saue them This is the meaning Thou findest nothing in them wherefore thou shouldest saue them and yet thou sauest them Thou findest nothing wherefore thou shouldest saue them but thou findest wherefore thou shouldest saue them but thou findest wherefore thou shouldest condemne them Aug de verbis Apostoli sermo 15. Againe Deserued paine would throwe all men into death vnlesse the vndeserued grace of God deliuered some from it Trust in mens merits leadeth to desperation and therefore S. Cypriane saith They teach vs night in stéede of day destruction in stéede of health desperation vnder the colour of hope infidelitie vnder the pretence of faith Antichrist vnder the name of Christ. Doth he thanke that seruaunt ¶ Christ doth héere with a lyuely example teach vs that nothing is due to our merites or much rather that we deserue nothing at all Our duetie is to walke diligently and with all feare in the commaundements of God and if he rewardeth vs any thing it is of his mercie and goodnesse Sir I. Cheeke How the name of merite ought to be abolished The name of merit if we will speake properly ought to be banished out of our mouths I knowe that the fathers somtimes vsed that word but yet not properly But that worde is not found in all the holy Scriptures For the nature of merite is that there be a iust proportion and equall consideration betwéene that which is giuen and that which is taken But betwéene the good things which we looke for those things which we either suffer or doe there is no proportion or agréement For Saint Paule saith that the passions of this time are not worthy the glory to come which shall be reuealed in vs. Farther merit hath ioyned vnto it debt which thing Paule testifieth when he saith that to him which worketh reward is rendered according vnto debt is not imputed according to grace Which selfe same Paule writeth expresly that the grace of God is eternall life Lastly vnto the nature of merite there is required that that which is giuen pertaineth to the giuer and be not due vnto him which receiueth it but workes are not of our selues for they are called the gifte of God which he worketh in vs. Wherefore Augustine verye wisely saith that God doeth crowne his giftes in vs. Now if our workes be due vnto him which we cannot denie then vndoubtedly the nature of merite is vtterly taken away c. Pet. Mart. vpon the Rom. fol. 39. Saint Austen saith Let merites of men héere holde theyr peace which haue perished by Adam and let the grace of God raigne by Iesus Christ. Againe The Saints giue nothing to their owne merits they will giue all to none but to thy mercie O God In another place When man seeth that whatsoeuer good he hath he hath it not of himselfe but from his God he séeeth that all that is praised in him is not of his owne merites but of the mercie of God You sée how taking from men yâ— power of dooing well he also throweth downe the dignitie of merit And Chrisostome saith Our workes if there be any which followe the frée calling of God are repaiment and debt but the gifts of God and grace and bountifulnesse and the greatnesse of liberall giuing But leauing the name lette vs looke vpon the thing I haue verely before alledged a sentence out of Barnard as it sufficeth to merit not to presume to merite so to want merits sufficeth to iudgment but by adding foorthwith an exposition he sufficiently mitigateth the hardnesse of yâ— word where he saith Therefore care thou to haue merites when thou hast them knowe that they are giuen hope for fruit the mercie of God and so thou hast escaped all daunger of pouertie vnthankfulnesse and presumption Happy is the Church which neither wanteth merites without presumption nor presumption without merites And a little before he had largely shewed how godly a meaning he vsed For of merites saith he why should the Church be carefull which hath a stedfaster and a surer cause to glory of the purpose of God God cannot denye himselfe he will doe that which he hath promised If there be no cause why shouldest aske by what meanes may we hope for good things Specially when thou hearest sayd Not for your sakes but for my sake it sufficeth to merite to know that merites suffice not Caluine in his Inst. 3. b. cha 15. sect 2. S. Barnard saith Non est qua gratia intret c. Where merite hath taken vp the roome ther is no place for grace to enter Bar. super Canti Ser. 17. Saint Augustine saith Hoc est electio gratia c. This is the election of grace because 〈…〉 good merites of manâ—â— are preuented For if it were giuen by any good merites then wer it not giuen frée but rendred as ought And by this means it is not by a true name called grace where reward is As the saine Apostle saith it is not imputed according to grace but according to dutie But if that it be true grace yâ— is to say fréely giuen it findeth nought in man to whom it may be worthely owing August lib. de patientia cap. 2. Of two kindes of meriting There be two kindes of meriting that is to say of good and euill The good kinde of meriting is by Christ through Christ for Christ and in Christ. That is by casting all our care on him onely hauing him continually beaten and crucified before our eyes and crucifieng our selues vnto the world hauing no trust in our selues nor in any worke that we can doe or any other for vs setting
of Godâ— whom hée defended and auoided as Socrates saith in this clause The mother or bearing God as a bugge or fraieng Ghost yet he proceeded in spite and being called to the counsell of Ephesus hée denied that Christ was God and séeing that there rose greate sturre thereof hée séemed to repent but the Councell deposed and banished him into Oasis GOD winking not at his impietie but plagued diuersly him froÌ„ aboue his tongue was eaten vp of wormes and so he died Socra li. 7. chap. 22. 23. 29. Euag. li. 1. chap. 2. 3. 7. NEVV What it is to be new THat is knowne to be new which neither euer was before nor hath bene yet séene or heard of but now beginning and commeth to light first And therfore Salomon saith that ther is nothing vnder the Sunne that is new nor that it can be sayde loe that is new for that it hath gone and ben before in times past Indéede a thing seemeth to bée new when it hath bene in times past and is now corrupted and perished either by time abuse or negligence of men by restoring againe is renued not that it beginneth now first to bée but rather to be the same which it was before And in vâ—rie déede it is nothing lesse then new For it is one thing to make a thing new and to renue a thing which was made long agoe They be sayde to make new things which doe inâ—titute new things before vnused and vnknowne and they are sayde to renewe which doe restore things decaied vnto their olde estate and vse So the lawe was new which was giuen by Moses to be kept of the Israelites when it was first set forth in the mount Sina And the Gospell of Christ was new when it was first declared in the worlde by the Apostles But the lawe was now new when by the care of godly kinges it was restored and renued after that it hadde bene once corrupt The histories of the kings Asa Hezechias and of Iosias bée well knowne Neither was the doctrine of the Prophets new when they did rebuke the corruptnesse of the lawish religion and requireth the right and true obseruation of Gods lawe although it séemed neuer so new and straunge Muse. fo 361. By whose fault the doctrine of Christ seemeth now new to the Papists What time as the booke of the lawe was found in the dayes of king Iosias in the secret corner of the temple and was exhibited vnto the king himselfe it might haue séemed some newe thing vnto them which had liued a great while without lawe where indâ—ed nothing ought to haue béen more vsed or knowne to the people but through whose fault was it Was it not the fault of their a 〈…〉 itors which woulde no longer heare the wordes of that booke I meane the kinges and Priests which leauing the sermons of the lawe followed the ceremonies of the Gentiles Compare héere with all those things which are betided vs. Hath not the holy Bible bene hidden and cast into corners these many ages vâ—knowne to the multitude of the vnfaithfull yea too many of the pastors also in this our age what time it is translated into all languages well néere set foorth commonly to be read is it anye otherwise taken of yâ— superstitious Papists then if there were some new vnknowne doctrine thrust into the Churches You might haue fouÌ„d in times past in the Poperie a number of Massing Priests pastours which had neuer as much as seene yâ— holy Bible came not this through fault of our aunceâ—ors would God the heads Princes of christen people would knowledge it say with Iosias Go aske counsell of the Lord for vs and for our people for the Lords anger is greate ouer vs because our Fathers hearde not the wordes of this booke and that they woulde not onely acknowledge their fault but also with a godly holy endeuour renue and set vp againe the decaied religion according vnto yâ— Lords word and in so doing they shuld turne away the Lords wrath from themselues and from their people c. Muse. fo 362. A declaration of the olde and new Testament New Testament is as much to say as a new couenant The olde Testament is an olde temporall couenaunt made betwéene God and the carnall children of Abraham Isaac and Iacob otherwise called Israel vpon the déedes and obseruing of a temporall lawe where the rewarde of kéeping is temporall life and prosperitie in the land of Canaan and the breaking is reward with temporall death and punishment But the newe testament is an euerlasting couenaunt made vnto the chrildren of God through faith in Christ vpon the seruing of Christ. Where eternall lyfe is promised to all that beléeue and death to all that are vnbeléeuing My déeds if I kéepe the lawe are rewarded with the temporall promises of this life But I beleeue in Christ Christs déeds hath purchased for me the eternal promise of euerlasting life If I commit nothing worthy of death I deserue for my reward that no man kil meâ— If I hurt no maÌ„ I am worthy that no man hurt me If I helpe my neighbour I am worthy he helpe me againe So that with outwarde works with which I serue other men I deserue that other meÌ„ doe like to me in this world and they extend no farther But Christs déeds extend to life euerlasting vnto all that beléeue c. Tindal in his Pro. to the new Test. How they called Christs doctrine new doctrine What new doctrine is this ¶ They blasphemed which did call the doctrine a new doctrine for Christ did onelye by himselfe speake those things which before he had spoken by the Prophets Sir I. Cheeke ¶ It was then nâ—w and now after fiftéene hundred and seauen and thirtie yeares is yet new when will it then bée olde Tindale ¶ They referre the miracle to the kinde of doctrine and so meruaile at it as a new and straunge thing and doe not consider the power of Christ who is the authour of the one and the other Geneua NICHOLAS Of the heresie that sprang vp by the occasion of this man NIcholas one of the seauen deacons is by S. Iohn abhorred Apoc. 2. 6. He was accused of gelousie ouer his wife to cléere himselfe of this crime he brought forth his wife and bid marry her who would This fact of his is excused by Eusebius His followers by occasion héereof doe practise their wandring lust without respect of wife or maide Euseb. Eccl. hist. li. 3. chap. 26. How this Nicholas the Deacon is excused When the Church was yet springing as Eusebius testifieth in his 3. booke of his history the. 26. chapter the Nicholaites did openly and manifestly commit fornication and layde the custome of their wicked crime to Nicholas the deacon although Clemens Bishop of Alexandria in Stromatis no excuse Nicholas for he saith that he neuer thought or taught any such thing But hauing a faire woman to
his wife and therefore béeing thought to haue bene gelous ouer her he brought her forth before the people and sayd This is my wife and that ye might vnderstand that I am not gelous ouer her I am content for my part that any of you take her to wife which thing also hee meant as farre as the lawes of God would suffer But they which were afterwarde called Nicholaites vnderstandinge his wordes peruersly supposed that the wiues amonge Christians ought to be common Pet. Mart. vpon Iudic. fo 230. NIGHT. How night is taken in this place THe night commeth when no man can work ¶ The night is when the true knowledge of Christ how he onely iustifieth is lost then can no man worke a good work in the sight of God how glorious so euer his workes appeare Tindale How the night was diuided into foure parts Augustine in his sermon De verbis Domini the. 14 Oration◠saith that the elders diuided the night into foure parts of which euerie one conteined 3. houres which he confirmeth also by the testimonies of the holy Scriptures For it is sayd that the Lord came vnto the Apostles in the. 4. watch of the night when they laboured so vehemently in the sea that their Ship was verie néere sunke The same Father writeth the like thing vpon the. 79. Psalme The glose also in the Decrées 1. question The one Super veniente pascha maketh mention of the names of those partes of the night Conticinium Intempestem Gallicinium Antelucanum That is the bed time the dead part of y◠night the cocke crowing and the dawning of the day Pet. Mar. vpon Iudic. fol. 139. For a thousand years in thy sight c. as a watch in the night ¶ As touching this word watch we know how mē in old time were wont to diuide the night into foure watches of which each one consisteth in thrée houres a péece Now this similitude is added to make the matter séeme lesse as who wold say a thousand yeares in Gods sight differed nothing from 3. houres of the night in which men scarcely know whether they be a wake or a sléepe Caluine NILVS ¶ Looke Water of the Sea for the description heereof NIMROTH By this man was Idolatrie first inuented ¶ Looke Idolatry Why he was called an hunter IN that he was called an hunter is signified that he was a deceiuer of soules an oppressour of men And for that he withdrew men from the true religion of God he was so called NINE Of the nine that returned not againe vnto Christ. BUt where are those nine ¶ The Priestes had so abused the nine and made them beleeue that they were healed and cleansed of their leprosie by their workes other obseruaunces that they returned not to Christ to giue him praise which had only healed them as he had done the other I. Veron ¶ He noteth héere their ingratitude and that the greatest part neglect the benefites of God Geneua Of the ninth houre ¶ Looke Houre NOETVS What his heresie was NOetus denied that there were thrée persons saieng all thrée were on He called himselfe Moses and said that Aaron was his brother he said the Father the Sonne and the Holy ghost suffered in the flesh Epiph. haeres 57. NOMBER The nomber of the beast ¶ Looke Beast NOSE OF GOD. What the Nose of God signifieth THe Nose of God saith Augustine doth signifie his inspirations in the hearts of the faithfull Smoke went out at his nostrells 2. Reg. 22. 9. NOT. The meaning of these places following THou art not far from the kingdome of God ¶ When Christ had heard the discréete aunswere of the Scribe concerning the loue of God and the loue of his neighbour he said vnto him Thou art not farre from the kingdome of God that is thou hast the true knowledge of the lawe and lacketh nothing but faith and trust in me by which onely commeth euerlasting life To sit on my right hand and on my left is not mine to giue ¶ Though Christ had receiued all power of his Father yet had he not receiued it to this ende that he should giue the glory of his kingdome vnto other then his father had appointed Beside that Christ doth héere speake as a man For touching his Godhead he was and is equall with the Father Sir I. Cheeke ¶ God my Father hath not giuen me charge to bestow Offices but to be an example of humilitie vnto all Geneua Thou shalt not kill ¶ God saith to the priuate man Thou shalt not kill but to the Magistrate he saith Thine eye shall not spare Thou shalt not suffer the wicked Sorcerer to lyue Not possible ¶ Looke Impossibilitie Not seene c. ¶ Looke Happy Not chosen many ¶ Looke Chosen NOTHING The meaning of this place following ANd hath nothing in me ¶ Satan hath power ouer those that are subiect to sin for he worketh in the children of disobedience Therefore séeing the Lord was pure from all sinne Satan had no power at all in him c. But if Satan had no power of Christ why then did he preuaile so much that he brought him to the death of the Crosse For shortly after Christ died and that the most shamefull death of all other euen y◠death of the Crosse. Heare now the cause thereof in these wordes of our Sauiour following But that the world may know I loue the Father that is to say therfore I will giue place to the power of Satan and deliuer my selfe into the hands of sinners that the world may know I loue the father Marl. fol. 498. ¶ Satan shall assaile me with all his force but he shall not finde that in me which he looketh for for I am that innocent Lambe without spot Geneua NOVACIAN What the opinions were which this man held NOuacian a Priest of Rome fell from his order and called his sect Catharous that is Puritans He would not admit vnto the Church such as fell after repentaunce He was condemned by sundry notable men and in sundrye Councells Euseb. li. 6. ca. 42. He abhorred second marriage Epip haere 59. By what occasion the heresie of this Nouacian sprong About the yeare of Christ. 251. in Alexandria Dionisius ther Bishop was cruelly tormented and many other martired put to death all kindes of paines wer inuented 〈…〉 constraine them to forsake their Religion◠by which meanes diuers for feare denied Christ some before theyr paines and some in the time of their torments of which many repenting wer after by y◠Councell of Cipriate receiued into y◠Church Of this occasion sprang the heresie of Nouacian a Priest who was the first Anabaptist in Rome allowed not Priests marriage and taught that they which had once forsaken their faith should not be receiued againe to penaunce Cooper When the heresie of Nouacian was condemned About the yeare of Christ. 254. Cornelius the. 20. Bishop of Rome which succéeded Fabian condemned the
keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
ouer all the rest supreme head of the whole Church of Christ which thing may be prooued by that that Peter as the chiefe and most worthiest person speaketh alwaies first for them all and amongst the rest hee was alwaies accompted and named first Againe in any ciuill gouernaunce of man where the common wealths be well ordered there is one supreame head which dignitie of order we sée also obserued euen among brute beasts for the Bées haue their king who gouerneth the baser sort of the common people and ouersée them to doe their duties The Cranes haue one chiefe guide whome all the rest doe followe The Shéepe also haue their Shepheard whose voice they know and whom they follow and at whose Commaundement they be Aunswere If the first begotten among the Apostles ought to be Lorde ouer all the rest then forasmuch as Andrew was called before Peter to the office of an Apostle Peter shuld not take the Lordship away from him which of right should haue a better title vnto it But truth it is that Christ is the first begotten among his bretheren and he is onely the Lord of all And the worthinesse of his first begotten which was shadowed in the first begotten of the olde Testament is fulfilled in Christ himselfe Now because the kingdome of Christ is altogether spirituall he may be accounted greater higher more excellent not that is first borne to Christ in this world nor he that is richer or more nobler after the flesh nor he that is better learned but he that excelleth more in godlinesse and hath receiued more light and strength of the holy Ghost And whereas Peter vsed oftentimes to speak first because of his boldnesse yet followeth it not of that that he had authoritie and dominion ouer the rest of the Apostles And where the Bées haue an head and gouernor yet it cannot be that one Bée should gouerne all Bées in the world but onely those that be in the same hiue And one Crane to be guide to xx or xxx Cranes yet it is vnpossible that all the Cranes in the world should followe this one Crane So neither can it be that one Bishoppe can haue the cure of all the soules in the worlde for experience teacheth that when one Shepheard hath the charge of a thousand shéepe it is as much as he is able to doe to féede so many and to order them well If he cannot rule a thousand much lesse can he order 7. or 8. thousand So that by these reasons the Bishop of Rome may be gouernour of all the soules within his owne Diocesse and no further The. 2. reason As the Iewes in the old Testament had by the wil of God one chiefe Priest aboue all other so the Christen men now a dayes must haue one Pope Aunswere The Iewes in those dayes were but a few and all knit and ioyned togethers in one narrow place whereas now the Christians be innumerable and are dispersed throughout the whole world wherefore that thing which according to the will of God was méete for them then that is to say that they should haue one chiefe Priest in earth cannot agrée now with vs in these dayes Nor the high Priesthood of the Iewes shadowed not the high Priesthood of the Bishop of Rome but the high Priesthood of Christ. Wherefore that high Priesthood of the Iewes after a certaine time had an ende Christ is the chiefe Priest not after the order of Aaron but after the order of Melchisedech not of the tribe of Leuy or of the stocke of Aaron but of the Tribe of Iuda and of the stocke of Dauid He was not chosen as other chiefe Priests be chosen of other Priests who doe not alwaies chuse the best but he was chosen of his eternall and heauenly father when he sayd Thou art my sonne this day haue I begotten thée And the other chiefe Priests were annointed with a materiall Oyle but Christ was annoynted with y◠holy ghost And they had on such garments as Moses appointed by Gods commaundement but the apparel of Christ was the whole company of vertues They offered incense and brute beastes but Christ offered himselfe vpon the Crosse. They entred into the Holy of the holiest but Christ entred into Heauen and sitteth now at the right hand of the eternall father c. So that Christ was chiefe Priest after the order of Melchisedech which was much more excellent then was the order of Aaron Bar. Ochin The. 3. reason Unto thée will I giue the keyes of the kingdome of heauen◠and whatsoeuer thou bindest in earth shall be bound in Heauen c. Loe saith he in that he saith whatsoeuer thou bindest in earth he excepteth nothing therefore I may make lawes and binde both King and Emperour Aunswere When Christ as he had no worldly kingdome euen so hée spake of no worldly binding but of binding of sinners Christ gaue his Disciples the keye of the knowledge of the Lawe of God to binde all sinners and the keye of the promise to loose all that repent and to let them into the mercie that is layed vp for vs in Christ. Tindale The. 4. reason All power is giuen me in heauen and earth goe ye therefore and teach all Nations baptising them in the name of the Father and of the Sonne and of the Holy Ghost teaching them to kéepe all that I commaund you and behold I am with you vnto the worlds ende Loe saith the Pope Christ hath all power in heauen and earth without exception therefore all power is mine I am aboue all Kings and Emperours in temporall iurisdiction they but my seruaunts to kisse nor my féete onely but my N. also if I list not to haue them stoope so low Tindale Aunswere When Christ as I said because he had no temporall kingdome euen so he ment of no temporall power but of power to saue sinners which the processe of the text declareth by that he saith Goe ye therefore teach and baptise that is preach this power to all Nations wash them of their sins through faith in the promises made in my bloud Tindale The. 5. reason The Priesthood being translated the law must néedes be translated also c. Now saith y◠Pope y◠priesthood is translated vnto me wherefore it pertaineth vnto me to make lawes and to binde euery man Tindale Aunswere The Epistle meaneth no such thing but proueth euidently that the Ceremonies of Moses must cease For the Priest of the olde Testament must néedes haue bene of the Tribe of Leuy as Aaron was whose dutie for euer was the offering of Sacrifices Wherefore when that Priesthoode ceased the Sacrifices and ceremonies ceased also Now that Priesthood ceased in Christ which was a Priest of the order of Melchisedech and not of the order of Aaron for then he must haue bene of the Tribe of Leui and that he was not but of the Tribe of Iuda and of the séede of Dauid Wherefore
gouernour Exaudiatte Dominus in die tribulatione protiget te nomen Dei Iacob The Lord heare thée in the day of trouble the name of the God of Iacob defend thée These words be words of praier and to be offered vnto God for the preseruation of the king Therefore when ye do pray and say The Lord heare thée vnderstand for example by this word Thée our king or chiefe gouernour and then the praier is plaine And héere by the way note that the Prophet sayth not as the olde superstition was wont our blessed Lady and all the whole companie of heuen heare thée for theÌ„ he had taught vs to cal vpon creatures which can neither heare vs nor helpe vs but the Prophet as he doth alwaies so he doth héere teach vs to crie vnto God himselfe in the day of trouble And in that he saith the name of the God of Iacob defend thée it is nothing els to say but the power the might of the most high omnipotent God of Iacob defend thée Ric. Turnar What priuate praier is Priuate praier is made vnto God by euery faithfull man in what place so euer either in the house or without doores in the closet of his hart temple of his own body For S. Peter went vp into the vppermost part of the house praier Act. 10. 9. S. Paule 1. Tim. 2. sayth I will therefore that the men pray euery where lifting vp pure hands And Christ our Lord himself very often departed euen out of the temple into the mount to pray And in the Gospell Mat. 6. he saith When thou praiest enter into thy chamber and when thou hast shut the doore pray to thy father which is in secret c. Bullinger Of publike praier Publike praier is that which is vsed vnto God in the holy assemblie according to the accustomed order of euery Church Bullinger fol. 914. PREACHERS What doctrine preachers ought to teach TEaching them to obserue all things whatsoeuer I commaund you ¶ Héere doe all Preachers learne what they should teach nothing els but Gods word nothing else but that the Lord hath commaunded them Not their owne dreames and inuentions Sir I. Cheeke ¶ Men may not teach their owne doctrine but whatsoeuerâ— Christ hath taught for he reserueth this authoritie to himselfe to be the onely teacher and author of the doctrine Geneua That we must not presume of inspiration without preaching Saule was sent by the vision to Damascus to Ananias to be instructed and yet we maye not despise the meanest minister that teacheth vs for Ananias and Philip were meane and obscure and vnknowne men this is not notable yet Paule who was notable and instructed at the féeâ—e of Gamaâ—â—el was sent vnto them by the vision Cornelius was sent to Peter The Eunuch vnderstood not till Phlip came vnto him Dauid could not vnderstand the ridle of Nathan vntil it was by Nathan himselfe expounded How Preachers ought not to yeeld to the wicked Moses sayd to Pharao there shall not one hoofe therof be left for thereof we must serue the Lord our God What weapons the preachers must vse They must fight with the word not with the swoord their weapons are praiers and teares What Preachers may flye when and in what place But if it be in such a case that the minister alone is sought after by the enimie or be forsaken of them which were his congregation or if no ruine or detriment ensue vnto the congregation by his departing then is there no cause why he may not reserue himselfe for a more commodious season But they that forsake the publike cause of the congregation goe from them that holde fast the profession of fayth these indéede be Apostatus and hirelings who Christ saith vse to flye when the woolfe comes Iohn 10. 5. We ought to followe Saint Ambrose who denied to deliuer his Churches to the Arrians although yâ— Emperour commaunded Gualter Suelacts fol. 358. This saieng when they persecute you in one citie flye to an other c. was spoken vnto the Apostles because the building of the Church depended vpon their preaching who were also but fewe in number It was méete therefore that they should be preserued vntill the worke were ended But once hauing perswaded their congregatioâ—s to the faith and hauing ended their worke it was méet that they should refuse to flye sealâ— their doctrine with their â—loud as they did indéede because then the â—earcitie of Preachers being holpen it was méete that the members of new conuerts should be confirmed c. Of generall preaching By the vse of generall preaching neither had Dauid bene touched by Nathan to repentance nor Herode bene touched by Iohn Baptist to griefe For he that speaketh generally speaketh to no man PREDESTINATION What Predestination is PRedestination is Gods euerlasting and vnchaungeable ordinaunce going in order before all the causes of saluation and dampnation whereby God hath determined to bée glorified by some by sauing them of his owne méere grace in Christ and in other some by dampning them through his rightfull iudgement in Adam and in themselues And after the custome of the Scripture we call the sormer sorte the vessells of glorye and the elect or chosen that is to saye folkes appointed to saluation before the world through mercye And the other sort we call reprobates or castawayes and vessells of wrath that is to saye appointed likewise to rightfull dampnation from euerlasting either of both which GOD hath knowne seuerally from time without beginning Theo. Beza By the eternall Predestination of GOD is vnderstoode his eternall ordinaunce whereby hée hath ordeined before the creation of the worlde that which hée hath determined to doe with all men to be glorified in them as well in his mercy as in his iust iudgement In his mercy he is glorified in shewing the riches of his glorie in his vessells of mercye which are his chosen yâ— which he hath prepared to glory in the iust iudgement he is glorified in shewing his wrath and giuing to vnderstanding his power after that he hath endured in greate patience the vessells of wrath prepared to perdition P. Viret I thinke it best with this definition to begin with that that the Logitians call Quid nominis what the worde signifieth The Grecians call Predestination Oûproris non of this Uerbe Cûporitas which signifieth to determine and appoint before For Oros is Terminus that is a bande or limit Wherefore the elect are seperated a sunder from them that are not elect the Latine men call it Praedestinatio For Destinare is nothing else but firmely to determine and constantly to appoint anye thing in the minde or by some firme decrée of the minde to direct anye thing to some one end But Predestination which wée speake of maye bée taken two manner of wayes either as touching the bringing of it to the effect as that Paule going to Damascus was conuerted to Christ and by that
iugling violence and most naughtie fashions T. M. How the Priests office ought not to be despised for the vice of the Priest When thou séest an vnworthye Priest slaunder not the Priesthood For thou oughtest not to condemne the thing but him that euill vseth a good thing Sith Iudas also was a traytour howbeit for this the other Apostles is not accused but the minde of him neither is it the fault of the Priesthoode but of the euill minde And thou therefore blame not the Priesthoode but the Priest that vseth euill a good thing For if one dispute with thée and say Séeest thou yonder Christian aunswere thou But I speake not to thée of the personnes but of the things or els how many Phisitions haue bene made slaughter men and haue giuen poyson for remedies and yet I despise not the Art but him that euill vseth the Arte. How many shipmen haue guided euill their ships yet is not the Arte of sailing euill but the minde of them If the Christen man be wicked accuse not thou the profession of the Priesthood but him that euill vseth a good thing I. Bridges How all men be Priests There is no man almost of the faithfull saith Augustine that doubteth but that the Priesthood of the Iewes was a figure of the princely Priesthoode to come which is now in the Church wherein all they be consecrated which doe belong to the body of Christ the chiefe and true Prince of Priests For now all men be annoynted whereas at that time Kinges and Priests were so onely And whereas Peter writing to christen people called them a royall Priesthood he declared y◠both the names of them did agrée vnto that people vnto whom y◠same annointing did belong In another place he saith From which time saith he those which doe beleeue be cleansed by the sanctifieng of that Baptime they be annoynted not some as it was before in the law but all for Prophets Priests and Kings By the example of the which annoynting we be admonished what manner of folkes we ought to be that our conuersation be not lesse holy then our annoynting is For from the Sacrament of this annoynting both the word of the name of Christ and all Christians that is to say such as beleeue in Christ is descended and deriued which name is naughtely and vaine applied vnto him which doth not follow Christ. And Origen saith As many saith he as be annoynted with the holy Oyntments bée made Priests like as Peter sayd to all Churches You bée a chosen sort a royall Priesthood a holy people you be therefore a Priestly kinde therefore you repaire to the holy places And Beda vpon the first Epistle of Peter Whereby saith he he doth most manifestly admonish vs that whereas we be of our selues an holy Priesthood we may be builded vpon the foundation of Christ therefore he calleth euery Church an holy Priesthoode which name of office the house of Aaron had euer in the lawe for surely we be all of vs members of the high Priest and wée be all marked with the Oyle of gladnesse And Hierom vpon the Prophet Malachy saith We be all the priestly and royall kinde which being baptised in Christ doe beare the name of Christ. These be the saiengs of those Doctors by whose testimonies it is approued that the same which is mentioned of the Priesthood of the new Testament in the places before rehearsed doth pertaine vnto all Christen persons that therfore we be all Priests Muscu fol. 251. In the new Testament Priests be called by this word Sacerdotes y◠is to say I thinke Sacrificers And thus as Christ was called Rex Sacerdos King Priest so be all true Christen men in the new Testament as is testified Apoc. 1. 5. 6. by Christ made Kings and Priests The words of the Apoc. be thus To Iesus Christ which hath loued vs and washed vs from our sinnes through his bloud made vs Kings Priests vnto God euen his Father vnto him be glory and rule for euer and euer Amen Thus saith Iohn speaking of all Christen people In like manner it is said 1. Pet. 2. where he writeth to the Christen men You quod he be a chosen generation a Regall Priesthood an holy people S. Bede expounding the same shall testifie plainly with me And S. Austen I wote wel in diuers places that all Christen men be so called Regale Sacerdotium And likewise doth Faber in his Commentaries vppon the same place Whosoeuer looketh vpon the treatise called Vnio dissidentium shall finde a multitude of auncient Fathers saiengs declaring the same Lambert in the bo of Mar. fol. 1268. How to know a true Priest To take a Priest for a Sacrificer for sinne is iniurious to Christ and we know none such in the new Testament for that Priesthood must néedes ende with the law of Sacrifice But to take a Priest as Malachy doth The lippes of the Priest shall kéepe knowledge and they require the lawe at his mouth for he is the Angell and the Minister of the Lord of Hostes. Héere finde we a better mark then the beasts marke or the flesh marke◠that is to say knowledge whereby onely he doth the message of his Lord and master and instructeth his Shéepe in the lawe of God By this marke are true Priests tried and knowen A. G. fol. 199. How the Priests are forbidden to be at the death of any of the people A Priest shall defile him at the death of none of his people ¶ The Priests be warned that they shal not come at the common wakings lamentations of the dead lest they should therby be the more vnapt to doe sacrifices wherevnto they wer properly appointed and least they should by their wéeping giue an occasion to destroy the beleefe of the resurrection of the dead T. M. How the Priests eate the sinnes of the people And they eate vp the sinnes of my people ¶ To wit the Priest◠seeke to eate the peoples Offerings and flatter them in their sinnes Geneua Of Priests mariage ¶ Looke Mariage How the Priesthood is translated S. Paule saith that forasmuch as the Priesthoode is translated no remedy the lawe must also be translated Paule indeuoureth none other but to declare that lyke as the Priesthoode is now translated from the Tribe of Leuy to Christ and his spiritual generation◠which are Priests after the order of Melchisedech so must the lawe also be translated that is to say the Ceremoniall law which prescribeth vnto the Leuites the kinde and order of their sacrifices must now be translated altered For Moses prescribeth nothing to this Priesthood that is after the order of Melchisedech The Priests of this order must follow the example of their first and chiefe Priest Iesus Christ who offered vp his owne body and none other sacrifice so must we if we be Priests of that order offer vp our bodies a lyuely and acceptable sacrifice vnto
that he reconciled vnto Christ to testifie our duties vnto God and to shewe our selues thankâ—ull vnto him and therefore they be called Sacrifiâ—es of laudo praise and thankes giuing The first kinde of sacrifice Christ offered to God for vs. The seconde kinde wée our selues offer to God by Christ. And by the first kinde of sacrifice Christ offered also vs vnto his Father and by the seconds we offer our selues and all that we haue vnto him and the Father And this sacrifice generally is our whole obedience vnto God in kéeping his lawes and commaundements of which manner of sacrifice speaketh the Prophet Dauid saieng A sacrifice to God is a contrite heart And S. Peter saith of all Christian people that they be an holy Priesthood to offer spirituall sacrificesâ— acceptable to God by Iesus Christ. And Saint Paule saith that alwayes we offer vnto God a sacrifice of laude and praise by Iesus Christ. Cranmer How the Priests cannot offer vp Christ in sacrifice No man saith S. Paule can offer vp a greater sacrifice then himselfe The Priests therefore cannot offer vp Christ in sacrifice because Christ being offered vp must néedes be the greatest sacrifice and so can he not be when a Priest sacrificeth him selfe for if the Priest sacrificed himselfe he should be yâ— greatest sacrifice yâ— he could offer for no man can offer a greater sacrifice theÌ„ himself yea god requireth none other sacrifice but our selues as writeth S. Paul Giue your selues a liuing sacrifice to God And the Psalmist The sacrifice that God accepteth is a penitent spirit a contrite and an humble heart Whereby it is manifest that the Congeegation redeemed by the sacrifice offered on the Crosse doth not nor cannot offer by the sacrifice of Christs body for as S. Paule writeth he cannot be offred vp but be dyeth Wherefore he offered vp himselfe once for all because hee could not dye but once c. Crowley How it is to offer our bodies a quicke sacrifice Make your bodyes a quicke sacrifice ¶ The sacrifices of the new Testament are spirituall This is a sacrifice most acceptable vnto God if we mortifie our mortall bodyes that is to say if we kill and â—lay our fleshly concupiscencâ—s carnal lusts and so bring our flesh through the helpe of the spirit vnder the obedience of Gods holy lawe Sir I. Cheeke ¶ The Iewes in Moses law were commaunded to offer vp the carkases of beasts but Christians should exhibite their own liuely bodyes for a sacrifice to God in mortifieng their carnall lusts and seaming themselues by faith to godlinesse and charitie The Bible note ¶ In stéede of dead beasts liuely sacrifice In steede of the bloud of beasts which was but a shadowe and pleased not God of it selfe the acceptable sacrifice of the spiritual man framed by faith to godlinesse and charitie Geneua What manner of sacrifice we offer to God By him therefore offer we the sacrifice of land ¶ We béeing a liuely priesthood doe offer 3â— manner of sacrifices The first is the sacrifice of praise and thanks giuing which S. Paul doth héere call the fruite of our lips The seconde is mercie towarde our neighbour as the Prophet Ose saith I will haue mercy and not sacrifice Read the. 25. Chap. of Mathew The third is when we offer our bodies a liuely and an acceptable sacrifice to God mortifieng our carnall and fleshly concupiscences Rom. 12. 1. Sir I. Cheeke Of the sacrifice of the table and of the sacrifice of the crosse S. Cipriane opening the difference of these two sacrifices saith thus Our Lord at the table wheras he sate at his last supper with his disciples with his owne hands gaue not his own very body and very bloud realy and indeed but bread and wine but vpon the Crosse he gaue his owne body with the souldiers hands to be wounded What the sacrifice of righteousnesse is Then shalt thou be pleased with the sacrifice of righteousnesse c. ¶ The sacrifice of righteousnesse is the mortifieng of the flesh and meekning of the hearts the praising of God and knowledging our selues sinners T. M. Offer the sacrifice of righteousnesse ¶ That is serue God purely and not with outward ceremonies The difference betweene a sacrifice a sacrament If a man say of the sacrament of Christs body and bloud that it is a sacrifice as well for the dead as for the quicke and therfore the very déede it selfe iustifieth and putteth away sinne I answere that a sacrifice is the slaieng of the body of a beast or a man wherfore if it be a sacrifice then is Christs body ther slain and his bloud there shed but that is not so And therefore it is properly no sacrifice but a sacrament and a memoriall of that euerlasting sacrifice once for all which he offered vpon yâ— crosse now a. 15. hundred yeres agoe and preacheth only to them that are alyue c. Tindale What sacrifices do signifie Sacrifices doe signifie the offering of Christs body on the Crosse. D. Hâ—ynes Of the Leuiticall sacrifices When any of you will bring a sacrifice vnto the Lord. ¶ That the Leuiticall sacrifices were preachings of the passion and death of Christ and of his Gospell which should afterward be published throughout all the world men hath not dremed it but the Holy ghost hath taught it by many testimonies as wel of the olde Testament as of the new As Psa. 39. Esay 41. Ioh. 1. 1. Pet. 1. Heb. 10. c. Of sacrifices made by fire Euen a sacrifice made by fire ¶ In the whole Burnt-offering all was consumed but in the Offering made by fire onely the inwards were burnt The Bible note What the sacrifice of thankes is The Sacrifice of thankes is our obedience in walking in those good workes that God hath prepared for vs to walke in Crowley He shall bring vnto his thanke offerings vnleauened bread ¶ The Hebrue word signifieth to praise and giue thanks this sacrifice they vsed when any man knowledged himselfe to bée a sinner and confessed his sinnes vnto the Lord willingly to reconcile himselfe vnto him The Bible note ¶ Peace offerings containe a confession and thankes giuing for a benefite receiued and also a vowe and a free offering to receiue a benefit Geneua The sacrifice of the olde law what it ment Although in the olde Testament there were certaine sacrifices called sacrifices for sinne yet they were no such sacrifices that could take away our sinnes in the sight of God but they were ceremonies ordeined to this intent that they should be as it were shadowes and figures to signifie before hande the excellent sacrifice of Christ that was to come which shoulde bée the very true and perfect Sacrifice for the sinnes of the whole world Cranmer SACRILEDGE What Sacriledge is SAcriledge is rashly to touch or to vsurpe vnto himselfe holy things which are dedicated vnto God
Saints Redemption is the chiefe act of a mediatour D. Barnes Saint Iohn saith if a man doe sinne we haue an aduocate by the father Christ Iesus ¶ Héere is none assigned but Christ Iesus and by him haue we onely remission of our sinnes ¶ Looke Aduocate D. Barnes Saint Paule sayth The spirit of God maketh intercession mightely for vs with mightie desires that cannot be expressed with tongue ¶ If the spirit of God doe make intercession for vs then haue we no neede of other mediatours For he is able to obteine all things for vs and hath taken this office on him for vs. It were a great rebuke to him that Saints should be set in his stéede ioyned with him in office as though he were vnsufficient D. Barnes Paule saythâ— Christ siâ—teth on the right hand of the father the which doth also praye for vs. ¶ He sayth that Christ praieth for vs can the Father of heauen denie any thing of his prayer Doth he not aske all things necessary for vs And as Scripture saith he is our wisdome he is our iustice he is our sanctification and our repemption made of Godâ— Now what resteth for Saints to askeâ— Now what will ye desire more then wisâ—ome iustice sanctification and redemption All these hathâ— Christ obteined for vs. D. Barnes Christ saith No man commeth to the father but by mée ¶ Note these wordes First he saith No man c. Ergo as many as euer shall come to the father of heauen be héere conteined Then addeth he But by me Héere be all Saints and merits cleane excluded in this word But Wherfore it is plaine that whatsoeuer he be that maketh any other mediatour or goeth about by anye meanes seeme it neuer so holye but by Christ he despiseth also the father which hath allowed him onely to bée our mediatour and way to him as it is written I am the way onely to the Father D. Barnes Whatsoeuer ye aske in my name the Father shall giue it you ¶ Marke these wordes Whatsoeuer and that wée shoulde runne to none other he addeth also in my name Heere is nothing excluded but all things be giuen vs fréely and that for his names sake not for any Saints name nor for none of our merites therefore let vs not runne from the sweete promises of our most louing Sauiour redeemer and onely mediatourâ— Iesus Christ to Saints For that is an euident token of our infidelitie and that we thinke him vntrue and wil not fulfill his promise and make him a lyer D. B. S. Iames sayth All good giftes commeth from the Father of lighâ— Heere they haue destinction the God is good only of his own nature Saints are good by receiuing goodnes of him Answer Saints haue no more goodnesse then they haue receiued that yâ— they receiued was for theÌ„selues only can giue none of it to other for they receiued it for theÌ„selues no more then was necessarie that but only of mercy As it is open in Mathew in yâ— parable of yâ— 5. wise virgins the. 5. foolish Thus we do openly against God when we desire any thing of Saints séeing the scripture knowledgeth all good things to come of God only the he is the onely giuer of them All the Prophetsâ— fathers in al their tribulations cried alonely on him as Dauid testifieth of himself in these words following When I am in trouble I cry vnto the Lord he wil helpe me c. ¶ Héere he did not doubt for al that he was a sinner also in this place following My helpe is of God that made heauen earth c. Also Christ himself teaching vs to pray biddeth vs not to go to any other thing but alonely to the Father of heauen Wherefore Saints deeds doe serue All the Saints deeds perteineth to the glorifieng of God And not to this end that we should put our hope and trust in them and their helpe D. Heynâ—s How Saints haue not merits sufficient for themselues Obiection I remembor sayth Frier Brusiard to Bilney in a certeine sermon of years you sayd that no Saint though his suffering were neuer so great and his life most pure deâ—erued any thing for vs with God either by his death or lyfe which is contrary to S. Austen Aunswere Christ sayth one thing S. Austen an other whether of these two should we beleeue For Christ willing to deliuer vs out of this dark â—â—eon of ignorance gaue forth a certein parable of â— virgins of which â—iue were fooles and fiue were wise â—By the fiue faolish virgins wanting the oyle of good works he ment vs all sinners by the wise virgins he meant the companye of all holy Saints How let vs heard what the fiue wise virgins sayd to the foolish crauing Oyle of them No sayd they least peraduenâ—ure we haue not sufficient for vs and for you Get you rather to them that sell and buy of them to serue your turne Wherfore if they had not oyle sufficient for themselues and also for the other where be then the merits of Saints wherwith they can deserue both for themselues and for vs Eeries I cannot see Bilney in the booke of Mar. fo 11â—40 How the faithfull liuing on earth are Saints To proue that the faithfull liuing yet héere in earth be called Saintes heare the wordes of Ananiâ—s in the Acts of the Apostles Lord saith he I haue heard by many of this man how much harme he hath done to thy Saintes at Hierusalem and how he hath power of the high Priests to binde all those that cal vpon thy name Now heare what S. Austen saith concerning this matter He writing vpon the Psalmes do alleadge these words of the Apostle And some of you were such but ye are washed but ye are sanctified Si ergo eos sanctificauit dicit c. If he call them sanctified let euery one of the faithfull say I am a Saint This is not the pride of him yâ— is puffed vp but yâ— confessio of him yâ— is ingrate or vnthankful for if thou say thou art a Saint of thy selfe thou art a proud man Againe beeing faithfull in Christ if thou say thou art not a Saint thou art ingrate vnthankfull Say vnto thy God I am a Saint because thou hast sanctified me because I haue receiued it not because I had it because thou hast giuen it not because I deserued it For on yâ— other side thou beginnest to do iniury vnto thy Lord Iesus Christ. For if all christians faithfull all they yâ— bée baptised in him or are apparelled with him as the Apostle saith As many as are baptised in Christ are apparelled with him If they be made meÌ„bers of his body say yâ— they are not Saints they doe iniury vnto the head himselfe whose members are not holy Now see where thou art take dignitie of thy head let euery christen man say yea
How many Sects are layde to Luthers charge Fredericus Staphilus sheweth in his Apology that out of Luther haue sprung three diuerse heresies or Sects The Anabaptists the Sacramentaries and the Confessionists otherwise called the Protestants And that the Anabaptists be diuided into sixe Sects The Sacramentaries into eight and the Confessionists into twentie Which all be laide to Luthers charge and for suffering the rude and rash people to haue the Scriptures in their owne tongue Aunswere At the first preaching of the Gospell by the Apostles of Christ and other holy Fathers there grew vp immediatly with the same sundrie sorts of Sects to yâ— number of 90. as they are reckoned in perticular by S. Augustine all flowing out of one spring all confessing one Gospell and all knowne by the name of Christ. Besides that the very Apostles and other holy fathers hath séemed to be diuided by some discention among theÌ„selues as Peter froÌ„ S. Paule S. Paule from Barnabas S. Cipriane froÌ„ Cornelius S. Augustine from Hierome S. Chrisostome from Epiphanius and so forth Now if Staphilus had ben in the primitiue church séene all these hot and troublesome discentions doubtlesse as he saith now all these diuersities sprung from D. Luther so would he then haue said all these former diuersities and formes of heresies sprang onely from Christ and so haue concluded as he doth now that the rude and rash people should in no wise be suffered to read the Scripture SECVNDIANI What they were SEcundiani of secundus together with Epiphanes and Isidorus taught the lyke with Valentinus in lyfe they were beastly all women among them were common They denyed the resurrection of the flesh Epiphan herees 32. SEE OR SELING What is meant by seeeing in this place And I turned me about to sée the voice that spake to me ¶ After the Hebrue phrase to sée is put for to vnderstande or to heare for a voyce is not séene but heard So read we in Moses the people sawe the voice Ex. 20. 18. vnlesse any man had leuer to referre this saieng vnto him yâ— vttered the voice as if Iohn should say I turned me about to see him that vttered this great voice so as the effect should be put for the cause Marl. vpon the Apoc. fol. 20. How the people sawe God And sawe the God of Israel ¶ They sawe God that is they knew certeinly that he was there present and they sawe him as in a vision not in his godly nature but as it were by a certeine reuelation T. M. And they sawe the God of Israel As perfectly as their infirmities could behold his maiestie Geneua How the iust shall see God They which are not delighted with craft deceit but walke godly purely and sincerely among men which also adioine theÌ„selues with a sincere and feruent minde vnto Christ such I say shall see God that is first they shall be endued with the perfect knowledge they shall vnderstand his will and minde last of all they shall haue euerlasting life when they shal behold him not in darke speaking of faith but face to face with his holye Angels Marl. vpon Math. fo 79. SEEDE How the seede of the righteous man is said to inherit the earth ANima eius in bonis demorabitur semen eius heriditabiâ— terram His soule shall long inioye good things and his séed shall inherit the earth ¶ This is not a generall warrant that euery good man shall haue good children which shall inioye and inherit their Fathers land For we read in Scripture of many good Fathers which haue had children some foolish some godly Isaac the holy Patriarke had to his sonnes Iacob the vertuous and Esau the scapethrift King Ezechias was a noble and a godly king of Iuda whose sonne Manasses was a murtherer of the Prophets of God and a cruell shedder of innocent bloud Salomon excelled in wisdome whose son heire named RoboaÌ„ was a rash and a foolish man And on the other â—ide Amon was a wicked Idolater but Iosias his sonne was a noble vertuous and a most excellent king wherefore we cannot certeinly conclude that the words of the Prophet when he sayth The soule of that man which feareth the Lorde shall long inioy good things and his séede shall inherit the earth that euery good man shall haue good children which shall inioy and inherit their fathers land but the meaning is this By the vertuous or righteous mans séede ye must not vnderstand his naturall séede but his spirituall séede his spirituall seede are all those which doe followe his godly steppes of liuing All that his séed which doe labour to liue a godly lyfe and study with all reuerence and feare to please the Lord all that séede shall long inioy good things c. Ric. Turnar How the field may not be sowen with mingled seede and what it meaneth Let none of thy cattell gender with a contrarie kinde neither sowe thy field with mingled seede ¶ Cattell may not gender with a contrary kinde against the order of nature much lesse reasonable creatures made to the Image of God as men and women The field may not be sowen with mixt séed that is our déede and words may not be mingled with hypocrisie neither may our garments be made of lynnen wollen that is we may not mingle false doctrine with true or shew a carnall lyfe vnder pretence of religion Tho. Mathew Thou shalt not sowe thy vineyard with diuerse kindes of séedes c. ¶ The tenour of this lawe is to walke in simplicitie and not to be curious of new inuentions Geneua SEEKE The meaning of this place following THey shall séeke me early but they shall not finde me ¶ Because they sought not with affection to God but for ease of their owne griefe Geneua They seeke me that hitherto haue not asked for mée ¶ Meaning the Gentiles which knewe not God shoulde seeke after him when he had moued their heartes with his holye spirit Rom. 10. 20. Geneua What it is to seeke after God Oâ— séeke after God ¶ To séeke after God is at no haÌ„d to séeke our owne in any thing but both to doe and suffer all things to the glory of God profit of our neighbour to denie our selues and all ours and become the seruants of all men and this is the especiall point of godlynesse against which no man striue more stifly then the bloud thirstie and deceitfull which thinke they séeke God and séeke themselues T. M. That would vnderstand and séeke God ¶ Whereby he condemneth all knowledge and vnderstanding that tendeth not to seeke God Rom. 3. 10. Geneua SELAH What this word Selah signifieth SElah signifieth a lifting vp of the voice It admonished the singers of the Psalmes to sing out in their highest tune because the matter of that part of the Psalme where that word is found was especially to be hearkened vnto and to be considered
was a fountaine at the foote of mount Syon out of the which ran a small riuer through the citieâ— meaning that they of Iuda distrusting their owne power which was small desired such power and riches as they sawe in Sytia and Israel Geneua ¶ Looke Water How that by Siloh Christ is meant The Scepter shall not depart from Iuda c. vntill Siloh come ¶ Which is Christ the Messias the giuer of all prosperitie who shall call the Gentiles to saluation Geneua ¶ The Scepter shall not be taken away from Iuda till Siloh come that is to say the séede of a woman which is Christ the Lord Hemmyng Of the tower of Siloh Upon whom the tower of Siloh fell ¶ To wit in the place or riuer for Siloh was a small riuer from which the conduits of the citie came whereof Iohn 9. 7. Esay 8. 6. and therefore it was a tower of castle built vpon the Conduit side which fell downe sodeinly and killed some Beza SILVER What it is to turne siluer into drosse THy siluer is turned into drosse c. ¶ To turne siluer into drosse to mixe wine with water is depraue the heauenly word of God and to corrupt the pure iudgement thereof for couetous sake which thing was vsed in Paules time as ye may sée 2. Cor. 4. 2. much more now be ye sure T. M. ¶ Whatsoeuer was pure in thée before is now corrupt though thou haue an outward shew Geneua What a siluerling is And found it fiftie thousand siluerlings ¶ These siluerlings which we now call pence the Iewes call sicles and are worth ten pence sterling a péece which summe mounteth to of our money about 2000. Marks SIMON MAGVS Of his hereticall opinions and of his end SImon Magus the forcerer being a Samaritane of the village Gitton was baptised by Philip The Deacon in Samaria he would haue bought of Peter the gift of the holy Ghost Of him rose the word Simonie Act. 8. Euse. lâ— 2. cap. 1. He came to Rome in the time of Claudius he called himselfe a God hée was honoured there with a picture hauing this superscription Simoni Deo sancto He had to his yoke mate one Helen whoÌ„ Ireneus calleth Selen a witch and a common haâ—lot whome hée called the principall vnderstanding Euse. li. 2. chap. 12. 13. 14. He sayd vnto the Samaritanes that he was the Father vnto the Iewes that he was the sonne descended from heauen vnto the Gentiles that he was the holy Ghost Ireneus li. 1. cap. 20. Epipha li. 1. Tom. 2. heraes 21. Peter foiled him in Samaria where for shame he fled and leauing Samaria and Iudea he sayled from East to West thinking to liue at his hearts ease came to Rome vnder Claudius where Peter also being sent no doubt by the holy Ghost met him Euse. Eccle. hist. li. 2. chapter 14. 15. Peter had much to doe with him in the presence of Nero as Anton. Chron. writeth He had thrée conflicts with him In the end Symon séeing himselfe foyled and his witchcraft preuailing not at all told them he would leaue their Citie and flye vp into the heauens whence he came wherefore vppon a certeine daye appointed he climed vp into the high Capitoll whence he tooke his flight by the meanes of his witchcraft and the spirits which bore him in the ayre the people at the sight héere of were amazed But Peter fell downe and prayed vnto God that his witchcraft might be reuealed vnto the world He had no sooner prayed but downe commeth Symon Magus and brused himselfe in péeces so that thereby he dyed miserablye Abdias Babylon Apost hist. li. 1. Aegisip li. 3. chap. 2. Epiphan li. Tom. 2. heraes 21. Anto. Chron. Part. 1. Tit. 6. cap. 4. Of Simon Chananeus the Apostle Symon called Chananeus which was brother to Iude and to Iames the younger which all were the sonnes of Marye Cleopha and of Alpheus was Bishoppe of Hierusalem after Iames and was crucified in a Citie of Aegypt in the time of Traianus the Emperour as Dorotheus recordeth but Abdias writeth that he with his brother Iude were both â—laine by a tumult of the people in Suanier a Citie of Persidis In the booke of Mar. fol. 52. SIMPLE Who are simple HE is simple that is without craft or â—eceit and continueth in beléeuing and executing of Gods will Iacob was called a simple man Gen. 25. 27. SINAGOGVE What a Sinagogue is ACcording to the Greeke word it is called a Sinagogue and to the Latine word a place for the people to assemble together to heare diuine matters by the which name also the places for the assembly of the ecclesiasticall persons are called Marl. vpon Math. Sinagâ—gues are thought of certeine to be conuenient places of resort erected in the stréets or market place To other it seemeth to be an ecclesiasticall place of resort wherevnto the people come to heare the word of God Marl. SINGING The meaning of these two places following BE not filled with wine wherein is wantonnesse but be yée filled with the spirit speaking to your selues in Psalmes hymns spiritual songs singing in your hearts giuing thanks alwayes vnto God for all things in the name of our Lord Iesus Christ. ¶ To Wineâ— yâ— Apostle setteth the spirit as contrary and forbiddeth the pleasure of the senses when in stéed of wine he will haue Christians filled with the spirit for in Wine as he sayth is wantonnesse but in the spirit is both a true perfect ioy Dronkards speake more then inough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onely in voice but also in heart for the voice soundeth in vaine where the minde is not affected they which be filled with wine doe speak foolish filthy and blasphemous things but giue ye thanks to God alwaies I say and for all things Let the word of the Lord abound plenteously in you teach admonish ye one another in Psalmes Hymnes and spirituall songs singing in your hearts with grace ¶ By these wordes Paule expresseth two thinges first that our songs be the word of God which must abounde plenteously in vs and they must not serue onely to giuing of thankes but also to teach and admonish And then it is added with grace which is thus to vnderstande as though he shoulde haue sayde aptlye and properlye both to the senses and to measures and also vnto the voices Let them not sing rude and rusticall things neither let it be immoderatly as doe the Tauerne hunters To the Corinthians where he intreateth of an holy assembly the same Apostle writeth after this manner When ye asseÌ„ble together according as euery one of you hath a Psalme or hath doctrine or hath tongue or hath reuelation or hath interpretation let all things bee done vnto edifieng By which wordes is declared that singers of songes and Psalmes had their place in the Church Pet. Mart. vpon Iudic.
the coine that was figured in the Image of Caesar Persuadit illis debere Caesari perswadeth them that those things are owing to Caesar that are his that is those that haue his Image both in corporall and outward things we must obey the king but in inward things spirituall onely God I. Bridg. fo 639. TRINITIE How the whole trinitie is approued by the Scripture AND sayd Lord if I haue found fauour c. ¶ He saw thrée but directed his speach but to one whereby the mysterie of the Trinitie is declared The Bible note ¶ Speaking to one of them in whom appeare to be most maiestie for he thought they had bene men Geneua Iohn sawe heauen open and the holy Ghost descending vpon him like a Doue there came a voice from heauen Mar. 1. 10. c. ¶ Christ did come down the holy Ghost came down But Christ the sonne of God did appeare a true naturall essentiall body whereas the holy Ghost did come downe in the likenesse not in the true essential body of a doue The father did also speake from heauen Héere ye haue the whole Trinitie TRVMPET Whereto Trumpets serue AND seauen Trumpets were giuen vnto them ¶ Trumpets serue to many purposes among which also is one that publike Magistrates are wont to publish proclaime yâ— lawes ordinances which they haue made by the sound of trumpets The same vse doth Iohn assigne héere to the Angels By whoÌ„ notwithstanding we may wel meane the Apostles Ministers of the word according to the commaundement of the Lord giuen vnto Esay 58. 1. Set out thy throte cry straine thy selfe as a Trumpet lift vp thy voice c. And Christ sayd to his Apostles Looke what I saye vnto you in the darke speak you it in the light and that which you heare in the eare preach you vpon the house tops Mâ—th 10. 27. Marl. How the Scribes Pharesies did vse them The Scribes and Pharesies in common and publike places whervnto many people wer wont to resort did distribute their doles or almes to the poore in the which their ostentation was manifest because they sought frequented places to haue many witnesses of their deeds not contented with this they caused trumpets to be sounded They fained truely that they called yâ— poore together by the noise of the Trumpet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certein that they did it to haue fame renowme praise of men Marl. vpon Mat. fol. 112. The very meaning both that we blow no Trumpet that the left hand know not what the right hand doth is yâ— we do as secretly as we can in no wise séeke vaine glory or to receiue it if it were profered but to do our déeds in singlenesse of conscience to God because it is his coÌ„mandement euen of pure compassion loue to our bretheren not that our good déeds though standing in our owne conceit shuld cause vs to despise them Tindale TRVTH Truth defined THat is truth according to yâ— Hebrue phrase which is the most perfect essence of any thing the very absolute perfection it selfe of a matter Marl. vpon Iohn fol. 309. Why Christ is called true and soothfast Thus saith he that is holy true ¶ He is called true or soothfast because he only teacheth vs true certeine substantial infallible things therfore he anoucheth himself to be yâ— truth it selfe Iohn 14. 6. And onely Schoolemaister Math. 23. 8. whoÌ„ all men ought to giue care vnto euen by the commaundement of the father Math. 17. 5. Also God is sayd to be true or soothfast because hée kéepeth touch in his promises notwithstanding mens iniquities Rom. 3. 3. 4. Marl. fol. 60. Who they be that are true of heart The true of heart shall be glad thereof ¶ The true of heart are these that neither for the prosperitie of the vnfaithfull nor pouertie of the good are seduced But alwaies iudging well of God as pleased with that he doth contented onely with his promise in his word Psa. 73. 1. T. M. TVVELVE MONETHS ¶ Looke Yeare TVVO How two in one flesh is vnderstood THey commit adultry that marry at one time two wines and say if a man haue an hundred as he may haue as well as two yet all is but two and one flesh in the Lorde Christ doth not so interpret two Math. 19. but referreth two to one man and one woman as the text that he alleadgeth out of Genesis chapter 1. and 2. declareth saieng Haue ye not read that he that made man from the beginning made the male female therfore shal man leaue Father and mother and associate his wife and shall be two in one flesh This text admitteth not pluralitie of wiues but destroyeth plaine the sentence of those that defend the coniunction of many wiues with one man For at the beginning of Matrimony was but one man and one woman created and married together no more shuld there be now in one matrimonie as Christ there teacheth and expoundeth two in one flesh and not thrée or foure in one flesh The word of God must be followed and not the examples of the Fathers in this case Whooper Of two sorts of calling ¶ Looke Calling Of two Sacraments As concerning Sacraments which ought to be holden properly for lawfull Sacraments he hath ordeined two in the Christian Church The first is Baptime the other is the supper The other that hath bene added to these by the Papists may not be accounted for true and lawfull Sacraments for so much as they haue no certeine foundation in the word of God without the which no Sacrament is lawfull Pet. Viret Saint Cipriane sayth Tunc demum plane sanctificari c. Then may they be throughly sanctified and become the children of God if they be new borne by both the Sacraments Cipri li. 2 Epist. 1. ad Steph. Augustine saith Quedam pauca pro multis c. Our Lord his Apostles haue deliuered vnto vs a few Sacramentes in stéede of many and the same in doing most easie in significatioÌ„ most excellent in obseruation most reuerend as in the Sacrament of Baptime the celebration of the body bloud of our Lord. Aug. de doct christ li. 3. cap. 9. Againe speaking of Baptime and the supper he saith thus Haec sunt c. These be the two Sacraments of the Church Aug. de Cymbolo ad Catechemenes Paschasius sayth Sunt Sacramenta c. These be the Sacraments of Christ in the Catholike Church Baptime the body and bloud of our Lord. Paschasius de coena Domini Bassarius sayth Hoc duo solo Sacramenta c. We reade that these onely two Sacramentes were deliuered to vs in the Scriptures Bassarius de Sacramenta Euchari Against these foresaid saiengs the late pretensed Councell of Trident hath concluded thus
of learning as our Uniuersities be This was their portion Num. 35. And to the maintenaunce of their liuing God appointed sixe things foure of them were certaine and standing and two stoode but vpon the frée offering and deuotion of the people The foure things standing were these The first fruites of all manner graine and spices with other commodities The second yâ— first birth or first begotten of euery liuing thing If it were of a man the Parents should redéeme it with money If it were of a beast that the Priest could not eate nor could not be offered it should be redéemed with money also The third was the tenths of yâ— Leuites tithes The fourth were certaine Cities which were common to them with the Leuites These foure were standing The other two were but casualties which passed all the other The one was the daylye Oblations and Sacrifices that were offered vp to God in the Temple and the other was the vowes of the frée-will offering of the people If it were a man that had offered vp himselfe betwéene 20. yeares and 60. his redemption should beâ— 50. Sicles If it were a woman hir fine was 30. Sicles If it were a poore man not able to redéeme himselfe with the former summe then to agrée with the Priest for as little as he could If it be a beast that was vowed either it was cleane or vncleane that is it was mans meate or otherwise If it were no mans meate as an Horse an Asse a Camell a Swine c. Then the Priest might sell it to whom he would And if the owner wold buye it againe then he must giue the fift penie aboue that hée was bidden for it of another man If it wer a clean beast yâ— was offered then it could not be redéemed The lyke fashion was vsed for vowing of houses Likewise also if a man had vowed a péece of land of his inheritaunce looke what summe of corne the ground would beare by the yeare according to the same he should pay to the Priests vse counting to the yeare of Iubely which was euery 7. yeare Concerning those two points that no ground should be plowed nor tilled nor no debtes nor lawe dayes kept to plead for any iniury And euery 50 yeare was the great Iubely in the which also if anye man had morgaged and pledged his land to his neighbour or had vowed it to the Temple the land shuld in the great Iubely neuertheles return home to the right heires So that if any man had vowed a part of his land vnto the Lord the yerely rent thereof according to the value was to be paid vnto the Priests vntill the yeare of Iubely came Thus ye know to what vse and purpose the vow went to the finding and increasing of the Priests liuing Read Leu. 27. Thrée manner of vowes were vnlawfull and of none effect DA vowe made by a Damosell vnder the tuition gouernaunce of hir father without hir fathers consent was voide of no value but with the consent of hir father or he hearing that his daughter had vowed not reclaiming by by the vow of his daughter was to be offered in the temple according to the law Leuiticall before rehearsed A mans daughter being vnmarried but yet handfasted and promised to a man in mariage if he to whom she should be maried did reclaime and forbid the womans vowe as soone as hee heard it in that case the maiden was free froÌ„ hir offering otherwise she stoode bound to performe hir frée-will offering A mans wife making any vow hir husband not consenting hir vowe was not to be kept but he hearing of his wiues vow and not denieng both he and she stood bound to yâ— perfourmance of the vow These are yâ— onely le ts which be expressed in Moses lawe why a vowe should not be perfourmed All other men and also widowes making a vow was by the law of Moses bound to paye his vowe The vowe of the Nazarei that is of the abstainer when hée vowed abstinence vnto the Lord he was bound to abstain from wine and from all manner of strong drinke from things that was made of grapes Also he might not suffer his beard nor his head to be shaueu but the lockes of his haire to grow and the tufts of his beard lykewise Moreouer he might not be present at the death of any man neither father nor mother brother nor sister And kéeping this 3. points during his abstinence he was an holy Nazarei according to the law of Moses This done obserued they should come to the Temple dore and there offer an he Lambe of a yeare olde for a burnt offering and a Ram for a peace offering with a basket of swéete Cakes sprinkled with oyle for a meat offering This oblation done the Nazarei was shaueÌ„ before the temple dore so departed with this blessing spoken of the priest Benedicat tibi Dominus custodiet te osâ—eÌ„dat tibi facieÌ„ suaÌ„ misereatur tui Here is all yâ— the old Testament speaketh of vowes which vowes with the ceremonies and sacrifices were ordeined by yâ— Holy ghost for the people for yâ— time only to the end partly to kéep them from yâ— Idolatry of the heathen froÌ„ yâ— works of their own inuentions partly by these vows Ceremonies to maintaine the Leuiticall seruice and ministration of the Tabernacle vntill the comming of Christ which was the ende of the lawe This could not be without Priestes and other inferiour Ministers nor the Priests could not be honestly and liberally prouided for without liuings Therefore God appointed vnto them sixe things of the which vowes was one Héere is all that can be spoken of vowes taking this word Uowe in his proper kinde and signification As soone therfore as ye heare the name of a vowe by and by remember that ye are in the olde Testament and in the bowells or in the shadow of Moses lawe and cleane out of the Gospell for by the Gospell we are cleane rid from the lawe of Moses both Iudicialls and Ceremonialls and vowes were a parte of the Ceremonialls They that be of Christs religion hath no more to do with Uowes then they haue with Burnt-offering Peace offering Meate offering Altars Censers Candlestickes the Paschall Lambe Cleansing c with an infinite number moe which as Saint Peter saith neither we nor our forefathers were able to beare Christ hath made vs frée from all these baggages In the new Testament ther is no mention made of vowes properly in their owne signification All that may be obiected is where S. Paule shaued his head at Cenchrea for he hadde a vowe saith the text vnderstand the vow of the Nazarei which place doth séeme that S. Paule did allowe the vowes of the Nazareis to be retained among the Christians which was nothing so For in the 16. of the Actes ye shal read that S. Paule
we thus cleaue to God with strong faith beléeue his words Then as sayth Paule God is faithfull that he will not suffer vs to be tempted aboue that we are able or aboue our strength that is to sayâ— if we cleaue to his promises and not to our owne fantasies and imaginations he wil put might and power into vs that shall be stronger then all temptations which he shall suffer to be against vs. Tindale fo 81. What is vnderstood by watchmen For his watchmen are all blinde c. ¶ By those blinde watchmen vnderstand the chiefe Priests yâ— Scribes Pharesies c. which were the peruerters and deprauers of the law of God These for filthy lucre sake abolished the true seruice of God and were the chiefe causers of the forsaking of Israel They were sluggish and sought not that which was for the edification of the people and for the glory of God but that which was for their owne priuate profit and pleasure They were slothfull to roote out vice and to plant vertue and driuen into the profound déepe sléepe of ignorance of idlenesse of lecherousnesse of pride As oft as the Prelates of the people Bishops Abbots and they that auaunt themselues for religious be such there hangeth a great scourge ouer the whole flocke of Christ. T. M. ¶ He sheweth that the affliction shal come through the fault of the gouernours Prophets and pastours whose ignorance negligence auarice obstinacy prouoketh Gods wrath against them Geneua I haue made thée a watchman to the house of Israel ¶ By this watchman are figured Bishops Priests aâ—d Preachers which must take the occasion of their speaking and exhorting at the mouth of God and speake not in their owne but in his name T. M. He sheweth that the people ought to haue continually gouernours teachâ—rs which may haue a care oner them and â—o warne theÌ„ euer of the daungers which are at hand Eze. 33. 2. Ge. The meaning of this place following The voice of thy watchmen shall be heard ¶ The Prophets which are thy watchmen shall publish this thy deliueraunce This was begun vnder Zorobabel Ezra Nehemiah but was accomplished vnder Christ. Geneua Of the watchman that Daniel speaketh of And behold a watchman and an holy one came downe from heauen Meaning the Angell oâ— God which neither eateth nor sleepeth but is euer ready to doe Gods will and is not infect with mans corruption but is euer holy and in that that he commaundeth to cut downe this tree â—e knew that it shoulde not be cut downe by man but by God Geneua What the fourth watch meaneth And in the fourth watch of the night The Hebrewes diuided the night inâ—o â—oure parts which they called the foure watches wherefore the fourth watch was next to the morning and was called the morning watch As in the. 1. Reg. 11. 11. Tindale VVATER How it is not water that doth wash away our sinnes ARise and be baptised and wash away thy sinnes We ought not to thinke that water washeth away our sinnes but the mercy and grace of God which is signified and represented vnto vs by the water Ye shall note that by a figure named Allocosis the same is ascribed vnto the outward signe which doth onely perteine vnto the grace election of God Sir I. Cheeke He sheweth that sins cannot be washed away but by Christ who is the substance of Baptime in whom also is comprehended the father and the holy Gost. Geneua The meaning of this place following Whosoeâ—er drinketh of this water c. To drinke this water is to beléeue credit the word of God and to receiue the testimony of Christ which thing onely can quench the thirst of the soule Sir I. Cheeke What is signified by water and spirit Except a man be borne of water and spirit ¶ Héere by the water he vnderstandeth the worde and grace of God and also the illumination of the holy Ghost which is that heauenly water that Esay the Prophet doth speake of saieng All that be a thirst come vnto the waters Iohn 4. 14. and. 7. 38. Iere. 2. 13. By the spirit he vnderstandeth the inspiration of the holy Ghost and the heauenly working of the spirit of God So that this place helpeth them nothing that doe affirme that the children of the faithfull are damned and that they shall neuer enter into the kingdome of heauen if they dye before they canne be baptised Sir I. Cheeke ¶ This place of Iohn is not to be vnderstood of the outwarde signe of holy Baptime but simply of the inward and most spirituall regeneration of the holye spirit which when Nichodemus vnderstoode not perfectly the Lorde figured and made the same manifest by Parables of water and of the spirit that is to saye of the winde or the aire by Elements very base and familyar for by an by hée addeth That which is borne of flesh is flesh c. Againe The winde bloweth where it lysteth c. Which must néedes bée meant of the ayre For the other part of the comparison followeth So is euery one that is borne of the spirit Bullinger fol. 1048. ¶ By this is signified the Baptime which is the mortification of the flesh preached by Iohn Baptyst and the renuing of the spirit which is remission of sinnes obteined by Christ. Tindale What the water of Siloh doth signifie Forsomuch as the people refuse the still running water of Siloh c. ¶ Hee calleth the kingdome of Dauid which figureth the kingdome of Christ the still running water of Siloh which thing agréeth verie well vnto Christ that was meeke and lowlye of heart Math. 11. 29. Zach. 9. 9. Beholde thy king commeth vnto thée poore and lowly c. He raigneth in still and peaceable consciences Siloh was a spring at the foote of the hill of Syon which hath not continally water but springâ—th certeine houres and dayes and commeth with a great sound by the bottome of the ground and rifts and holes of an hard rocke The manner of speaking is borrowed of the despised littlenesse of the water which signifieth the small estimation and pouertie of the christen T. M. ¶ Looke Siloh What is meant by the water of the Sea The water of the sea shall bée drawne out Nilus shall sinke away and be dronke vp ¶ The water of the sea c. Aegipt as stories shew receiueth no raine forth of the aire but is ouerflowed with yâ— water Nilus at certein times 14. 15. or 16. cubits high froÌ„ the ground for if it increse to any lesse height the Countrey scapeth not a dearth sayth Plinie And therefore by the scarcenesse and want of water is the desolation of the land described Nilus is heere called by diuerse names Sometime the Sea sometime riuers sometime wells sometime pondes c. For that fludde runneth seuen sundry wayes and it is called the Sea not onelye because the Hebrewes call
is to heare the Gospell to beléeue it with heart to confesse God with mouth which worship Paul laieth it as the foundation of all righteousnes saluation saieng Nigh is the word vnto thée euen in thy mouth heart and this is the word of faith which we preach For faith in our hearts iustifieth and the confession with our mouth bringeth saluation c. Melancthon vpon Dan. How God onely is to be worshipped Thou shalt worship the Lord thy God and him onely shalt thou serue saith our Sauiour Iesus Christ Whervpon it may be argued thus Whosoeuer is neither our Lord nor our God to him ought we in no wise to giue godly honor nor yet to worship him but neither the Angells nor the dead Saints are our Lords and Gods but are ministers of our Lord God vnder him our fellow seruaunts To them therefore ought we in no wise to giue godly honour nor yet to worship them neither do we honour and worship Christ because he is holy righteous or because that he is beloued of God but because he is true and naturall God of one substaunce with the Father and the Holy ghost Veron Of the worshipping of Saints ¶ Looke Saints VVRATH What wrath is in God BY wrath is vnderstood not a disturbaunce or perturbation of mind for these things can haue no place in God but as Augustine hath well interpreted in his Booke of the Trinitie Wrath in God signifieth a iust vengeaunce And God is saide to be angry when he sheweth forth the effects of an angry man which are to punish and auenge So he is said to repent himself that he had made man because lyke a man that repenteth himselfe he would ouerthrow his worke Pet. Mar. vpon the Rom. fol. 107. ¶ Looke Anger VVRITTEN So much is written as is necessary for our saluation I Suppose the world could not containe the bookes yâ— should be written ¶ This is a figuratiue speach which doth signifie yâ— there was many things mo to write but there remaineth so much written as is necessary sufficieÌ„t for our saluatioÌ„ Ti. ¶ But God would not charge vs with so great an heape séeing therefore that we haue so much as is necessary we ought to content our selues and praise his mercie Geneua ¶ These things are written which being well weyed are plentifull inough to instruct vs in all godlinesse I wold to God they were so exactly discussed to imbrace godlinesse as they are narrowly sifted and stretched to maintaine contention and brawle Marl. vpon Ioh. fo 613. ¶ S. Austen plainly declareth and saith True it is that the Lord hath done many things the which be not all written but they haue written those things which ought to be written and which is sufficient for all beléeuers Aug. vpon the 11. of Iohn tract 49. I am not ignoraunt saith Bullinger but that I knowe that the Lord Iesus both did and spake many things which wer not written by the Apostles but it followeth not therefore that the doctrine of the word of God taught by the Apostles is not absolutely perfect For Iohn the Apostle and Euangelist doth fréely confesse that the Lord did many other things also which wer not written in his booke but immediately he addeth this saith But these are written that ye might beléeue the Iesus is Christ the sonne of God that in beléeuing ye might haue life through his name He affirmeth by this doctrine which he contained in writing that faith is fully taught and that through faith there is graunted by God euerlasting life Bullinger fo 17. What it is to be written in the earâ—h Domine omnes qui te derelinquunt confundentur recedentes a te in terra scribentur quoniam derelinquerunt venam aquarum viâ—entium Domini Lord all they that forsake thée shall come to shame all they that run from the trust in thy gouernaunce and diuine prouidence hoping and trusting in the pollicies of Princes and might of men they shall be written in the earth that is their name shall be spoken off héere in the earth amongst men they shall haue cappe and knée and manye gaye good morrowes in this lyfe In terra scribentur but in Heauen and in the booke of lyfe they shall not come Why so For they haue forsaken the vaine of liuing waters I meane the Lord and his word Ric. Turnar Whose names are written in the booke of life and whose in earth Whose names are not written in the Lambes booke of life ¶ The names of the Apostles and all beléeuers are written in heauen and the names of the wicked are written in the earth according to this saieng They that depart from thée shall bée written in the earth Iere. 17. 13. that is to say they shal be forgotten before God and before the Congregation of the righteous which thing is expressed vnder another borrowed speach The vngodly are not so but they be as chaffe which the winde tosseth about Psal. 1. 4. Marl. fol. 191. ¶ They onely shall possesse that which are written in the Lambes booke of life yâ— were predestinate therevnto in Christ before the worlds constitution to be holy and vnspotted in his sight These are they whom he hath in a perpetuall remembraunce whom he hath ordâ—ined of goodnesse chosen of mercie called by the Gospell iustified through faith and glorified in the perfourmaunce of his commaundements that they shoulde bée lyke fashioned to the shape of his sonne Though these of frailenesse offend many times as the flesh can doe none other yet denie they not the veritie they abhorre not the scriptures But after they haue fallen they repent from the heart they séeke yâ— remedies they hate their owne déedes they call vnto Christ they lament their chance they hunger and thirst continually for the righteousnesse of God and such other lyke Bale Yeare How the yeare is now as it was in the olde time THat which Macrobius doth only attribute vnto the Aegyptians shuld haue ben more better attributed to the Hebrues among whom there was alwaies a certaine course of yâ— yere which by the circuit of the Sunne was obserued The yeare was then of twelue months as it is now The month contained that time as it doth now the whole course of the Moone the day lyke of 24. houres Whereby worthely is refused the errour of them which would the yeares of that age to be ten times shorter then they be now which the holy scripture testifieth to be false The floud began in the 600. yeare of the life of Noe in the 17. daye of the second month ceased the 30. day of the same month in the yere following in which place the 11. months is read whereby it appeareth that there were no fewer months in a yere then there be now and as they lyned then much longer then we doe now so is it plain that they had farre greater bodies then we haue now Lanquet How the yeare was
true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Valâ—ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture â— according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of
the effect which he causeth in vs when he proposeth vs saluation by the lawe with an impossible condition who also doth seale our saluation in our hearts by Christs frée adoption that we consider not God now as a rigorous Lord but as a most mercifull father Gal. 4. 5. Geneua Into the Adoption of children ¶ Whereas we were not the naturall children he receiued vs by grace made vs his children Geneua Men do call children adopted those which be not naturall children to them which doe choose accept them for their children but they are it onelie by the loue fauour of him which taketh them for his children giueth them such right as he might giue to his naturall children The like is with vs towards God séeing the of nature we were the children of wrath it doth then follow we be not Gods naturall children but that he maketh vs his children and counteth vs for such by his onelie grace which he sheweth vs because of the loue wherewith he hath loued vs in his welbeloued sonne Iesus Christ without anie of our deserts but whollie the contrarie Viret The same spirit beareth witnesse with our spirit ¶ Whereas the Apostle saith beareth witnesse together he signifieth after a sort that there are two testimonies of this adoption The one is our spirit and the other the spirit of God For it is no small or light signe of this Adoption that we haue a quiet conscience and that we doe beléeue that we are now reconciled vnto God and doe now féele that we are refreshed and recreated with manie other good gifts Although these things are not sufficient for our incredulitie and infirmitie For there is none of vs which hath his conscience so quiet as we ought to haue and which putteth so much confidence in God as we ought to doe Wherefore séeing the testimonie of our spirit is weake infirme God would put to a confirmation of his spirit For he it is which testifieth together with our spirit that we are the sonnes of God Pet. Mar. vpon the Rom. fol. 208. ADORATION ¶ Looke Worship ADVLTERIE What a damnable sinne Adulterie is before God ADulterie is a damnable thing in the sight of God and much mischiefe followeth thereof Dauid to saue his honour was driuen to commit grieuous murther also It is vnright in the sight of God and man that thy childe should be at another mans cost and be another mans heire Neither canst thou nor thy mother haue lightlie a quiet conscience to God or a merie heart as long as it is so Moreouer what greater shame canst thou doe to thy neighbour or what greater displeasure What if it be neuer knowne or come anie child thereof The precioust gift that a man hath in this world of God is the true heart of his wife to abide by him in wealth and woe and to beare all infirmities with him Of that hast thou robbed him for after she hath once coupled her selfe with thée she shall not lightlie loue him anie more so trulie but happelie hate him and procure his death Moreouer thou hast vntaught her to feare God and hast made her to sinne against God For vnto God promised she and not to man onelie For the law of matrimonie is Gods ordinance For it is written Gen. 29. when Pâ—tiphars wife would haue Ioseph to lie with her he answered how could I do this wickednesse sinne against God yea verilie it is impossible to sinne against man except thou sinne against God Finallie read chronicles and stories and sée what hath followed adulterie Tindale fol. 205. God plagued both Pharao and Abimelech with all their housholdes for taking of Abrahams wife from him although they neuer committed anie euill with her The Leuits wife was sore plagued for plaieng the whoore with the Sodomites Dauid for committing of adulterie with Bethsabe the wife of Vrias was sore plagued with pestilence The two Iudges that would haue defiled Susanna were both put to death Herod for kéeping his brother Philips wife was rebukâ—d to Iohn Baptist and afterward as stories saith sore punished of God Adulterie bringeth a man to deffamation beggerie and vtter destruction How the adulterer repenting is forgiuen It is sufficient for the same man that he was rebuked of manie c. ¶ We must beware that we doe not vse too much rigour in the ecclesiasticall discipline For that should be to turne that most comfortable salue wholsome phisicke vnto poison wée ought to excommunicate to this end that the open sinner maie acknowledge his sinne repent And so be reconciled againe and that by times least Satan do get his praie and driue the poore miserable man thus banished from the congregation to vtter dispairing It is said that the Church forgiueth when either it doth comfort them that are troubled in conscience or receiueth the repentaunt into fauour againe Sir I. Cheeke How this adulterer or fornicator was first deliuered to Satan Looke Satan ADVOCATE How there is no mo aduocates betweene God and man but Iesus Christ. In all the whole Bible is not this word Aduocate found but onelie in the first Epistle to Saint Iohn the second Chapter in the which place it is said that Christ is our aduocate to the Father Tindale ¶ Babes if anie man doe sinne we haue an aduocate with the Father Iesus Christ the righteous ¶ Saint Austine vpon the place of Saint Iohn saith Iohn dranke the secrets of hid mysteries out of the Lords brest Hée for all he was such a man saith not you haue an aduocate with the Father but we haue an aduocate He said not you haue me nor you haue Christ but he put in Christ and not himselfe and he said we haue and not you haue He rather put himselfe in the number of sinners to haue Christ his aduocate then put himselfe an aduocate in Christs stéed and be found among the proud damned Brethren we haue Iesus Christ the righteous an aduocate with the Father he is the mercie seate of our sinnes He that hath holden this hath done no heresie he that hath holden this hath done no scisme nor sedition ¶ Christ is our onelie aduocate and attonement for the office of intercession and redemption are ioined together Geneua Looke more in Mediatour AFFLICTION How and by whom our afflictions are measured vnto vs. LIke as when a Phisition giueth his patient such quantitie as he thinketh good the patient must be faine to receiue the drinke in such portion as the Phisition shall haue appointed or like as a Father in cherishing his children cutteth euerie of them their pitaunce giueth them to eate drinke after his owne pleasure euen so must God dispose of vs and haue the authoritie ouer vs to charge vs and to giue vs such portion of miseries as he shall thinke good c. Caluin vpon Iob. fol. 100. The difference betweene the afflictions of the godlie and vngodlie